I 





Pass, /4H 31 

Book .M^g 

18-12, 



1 



SOLITUDE SWEETENED; 



OR, 



MISCELLANEOUS MEDITATIONS, 

ON VARIOUS / £ / 

RELIGIOUS SUBJECTS, 

WRITTEN IN DISTANT PARTS OF THE WORLD 






BY JAMES MEIKLE, 

LATE SURGEON AT CARNWATH. 



Psalm cxxxix. 9, 10.— If I take* the wing3 of the morning, or dwell 
in the uttermost parts of the sea ; even there shall thy hand lead 
ine, and thy right jjftd shall hold me. 

Psalm civ. 34.— Of bfltny meditation shall be sweet. 



NEW-YORK: 

PLELISHED BY RICHARD SCOTT, 
NO. 276 PEARL- STREET 
















' \fc 



\* 



_ Printed by D. & G. BRUCE, No. 20 SIote-Lane. 






PREFACE TO THE FIRST EDITION, 



THE Meditations now offered to the public appear 
in consequence of the very favourable manner in which 
the author's "Select Remains" were received. They 
are written in the same style, and breathe the same spi- 
rit of ardent piety with the Remains; but they em- 
brace a greater variety of subjects, are in general com- 
posed with greater care, and will, the Editor is persua- 
ded, be found entitled to an equal, if not a superior de- 
gree of acceptance. 

The greater part of them was written in the years 1 757 
— 1760, in the most unfavourable circumstances which 
can easily be conceived for study of any kind, and es- 
pecially for religious meditation ; not, like the" Month- 
ly Memorial," and the " Secret Survey," amidst the 
quiet and comforts of home, in the retirement of the 
country, and during the intervals of leisure from the reg- 
ular duties of his profession ; but at sea, amidst the noise, 
and bustle, and confusion of a man of war. A book 
written during hostilities, on board a ship of war, may 
be considered as a literary curiosity ; but this is perhaps 
the first book of devotion ever composed in such circum- 
tances. It may justly excite surprise, how the good 
man could find opportunity, or command composure of 
mind, in the cock-pit of the Portland, for writing not 
only the greater part of the present volume, but ano- 
ther scries of Meditations, entitled, The Traveller : and 
it must be particularly pleasing to pious minds, to ob- 
serve his steadfastness in the faith unshaken, and the ar- 
dour of his devotion undiminished, during a period of 
several years spent in a state of exclusion from the ordi- 
nances of religion, and in the society of persons ignorant 
of God. How " his righteous soul was vexed from day 
to day, in seeing and hearing, with their unlawful deeds," 
and to what ridicule he was exposed from his ungodly 
companions, on account of his religion, are apparent 
" from many expressions in his meditations ; yet he perse- 
vered in his course, frequently seized, when other op- 



IV PREFACE. 

portunities failed, the midnight-hour for prayer and med- 
itation, and " out of the belly of hell cried unto his God." 
Two manuscripts have been found of the meditations 
composed at sea, both written by the author's own hand. 
The Mrst, which is the original draught, and which, owing 
to the roiling of the ship, and other inconveniences of his 
situation, is not very legible, is entitled by him, " A Mir- 
ror to the Son's of Affliction, by one who finds by expe- 
rience, that it is better to go to the house of mourning 
than the house of mirth." — The second, which has been 
cbierly followed in this edition, is a transcript of the for- 
mer, but in a fairer hand, and with such corrections as 
occurred to the author in his progress. This he ap- 
pears to have begun in the year 1769, some time after 
his settlement in Carnwath ; and having altered the title 
to that which the volume now bears, continued to add, 
during the remainder of his life, such meditations as 
appeared to him to correspond with the general title. 
In a note prefixed to the manuscript, the Author 

says, " Fond of neing at sea, he engaged to go in 

a ship that had a long voyage in view ; but the scheme 
misgave, which gave him pain, and made him write 
Med. XI. The disappointment turned out a piece of 
kindness. O how blind is man ! O how kind is heaven ! 
In the Royal Navy, in time of war, he wrote several of 
them. A groundless slander, hurtful to him, though not 
of an immoral nature, was the occasion of his writing 
Med. XVIII. As what 1ms happened to him may befat 
others, he hopes these few meditations, written for his 
own use, may be useful and acceptable to serious souls." 

The Editor, entertaining the same hopes, recommends 
them to the blessing of God, and to the acceptance of 
the saints. He hopes that the reception of the present 
volume will give encouragement to the speedy publica- 
tion of the other series of Meditations, styled, The Tra- 
veller ; to which, if God wjlj, shaft be prefixed, a 
Memoir of the Author's life, collected chiefly from the 
numerous manuscripts which he has left behind him. 

JAMES PEDDIE. 

Edinburgh, ) 

Nov. 25,1803. ] 



CONTENTS. 



Meditation Fage 

1. On meditation, 9 

2. Christ the Rock in a weary laud,- • • * • 10 

3. It* God give Christ, what can he withhold, 11 

4. Submission, •• - » ♦ 13 

5. Comfortable conclusions, 14 

6. Resignation, • • • • • . 1 6 

7. FeeWe nature, 18 

8. Worldly losses and misfortunes universal, 19 

9. Providence, 20 

10. True greatness, 21 

11. Disappointments, <*• • 22 

12. Experience, • 24 

13. Contentment, 26 

14. Death, 27 

15. Communion with God, what it is, 30 

16. The disposal of Providence always best, 32 

17. Love iH its fourfold extension,. . • • 33 

18. Slander, 34 

1 9. Fear and other passions, » 36 

20. Universal improvement, 38 

21. The soul's enlargement on high, 39 

-22. Affliction the lot of saints below, AO 

23. Private experience, 43 

24. All plenitude in Christ, to answer all the wants 

of his people, 45 

25. Prayer and praise, 47 

26. On a blind beggar, 49 

27. Love in saints, 50 

28. Love 111 God, . . 54 

29. Dissolution ♦ 57 

30. The death of the wicked, . 59 

31. The Traveller, 61 

32. Grace in the blush, sin not ashamed, 63 

33. Going to a fair, * 66 

34. After sickness, » . 67 

35. Frames of soul variable, „ 69 

S$. The unconcerned spectators, .71 



Ml CONTENTS. 

Medit. Page 

37. Death a blessing to good men, 72 

38. Mercy going before God, makes meeting him a 

mercy, 73 

39. The necessity of afflictions, 75 

40. Saints unknown, stars unseen, . 76 

41. The excellent happiness of the blessed, ..... 78 

42. Only a rumour heard of the triumphant state, . 79 

43. Philosophy, 81 

44. A wicked thing to depart from God in the least 84 

45. Who the great man is, 86 

46. We should sleep no longer than to refresh the 

body, 88 

47. Our only joy in view of the world to come, ... 89 

48. On the scriptures,. . . 91 

49. True joy, . 93 

50. One fruit of affliction, . . . . 94 

51. From the depth of afflictions we see stupendous 

things, . .. . 96 

52. Prayer, . 93 

53. Little known of the bliss above, 99 

54. The divine lover, 100 

55. Eternity, 102 

56. On loving God, 104 

57. Wrath, - . . . 105 

5$. Sensible communion with God sometimes en- 
joyed, 106 

59. Brevity of life, 10S 

60. On the last day of a year, 109 

•61. Saints have the greatest reason to rejoice, . . . m 

62. Indwelling sin, 113 

63. Events of Providence, 116 

64. More of God seen in Christ than in all the 

creation, US 

65. God in Christ the study above, . . . 119 

66. The world asleep, . . . 120 

67. Still ignorant of God below, 122 

68. Nothing can purchase Christ from the soul, . . 123 

69. Torment, 124 

70. The soul's growth, 1 25 

71. This life a vale of tears, 12§ 

72. The madness of the world in their choice, . . . 129 

73. The approaching happiness of the saints, . ... 131 
74-. What we should expect and wait for, 132 



CONTENTS. Vll 

3fedit. Page* 

75. The spiritual miser,. . . . • • ■ • < 133 

76. Contradictious, • • • • 134? 

77. The confusion of the wicked at the general judg- 

ment, • • 135 

78. Mercies abused, • 137 

79. The forgiveness of injuries, • • 138 

80. The excellency of religion, • • • • 141 

81. Christ, and none but he, satisfieth desires,. ••• 142 

82. The aggrandizing visit, 145 

83. Causes of humility, ►•• » 147 

84. Harmony in God's procedure with the church, 

both of the Old and N e w Testament. 149 

85. A pleasant consideration, 151 

86. Crucifixion, • • • 152 

87. All God's ways equal, 158 

88. Self-flatterers, 154 

89. The heavenly vision assimilating, 156 

90. Still descriptions fall short of glory, • • • 158 

91. Saints honourable, •»•• -••» «159 

92. Mercies, though apparently delayed, come at 

the appointed time, • 160 

93. The world deep rooted in the affections, .... * 162 

94. True riches, 166 

95. The casting of the scales or balances, 1 65 

96. Affliction, the common lot of the saints, 166 

97. The glorious fruits of sanctified affliction, 168 

98. God his people's inheritance, 1^1 

99. Distance diminishes views, 173 

100. Jubilee, 1 74 

101. God's knowledge, 176 

102. The Sabbath. 178 

103. Elijah and Elisha ; a dialogue, 180 

104. The company of the wicked corrupts. 183 

t05. To escape wrath should silence under all afflic- 
tions, • 184 

106. Adoption, • 1 g5 

107. Connexions, .188 

108. Degrees of nearness to God, 191 

109. Unbelief, 192 

110. Our short life should not give much concern,. .195 
111 Faith, 197 

112. The threefold state, 200 

113. Corruption, »««»«y« ■ • • < > .202 



*Hi CONTENTS. 

Meditt Page. 
i 14. Grace, • ♦ . » gQ3 

115. Love and immortality, • «2G4 

116. Extremities, •> 205 

117. Astonishing portions, 208 

118. Noah's ark, • 210 

119. Acquaintance, • • . • • 21 1 

120. An argument, •*• •••...•214 

121. On being ill-used^ 215 

122. The Bible a store-house of instructions, .... 21f 

123. Assurance, . 219 

124. Our meditations cramped, unless stretched be- 

yond death, 221 

125. How to be rich in heaven, 222 

126. Revenge rejected, 226 

127. Whitsunday, 230 

128. Against murmuring at misfortunes, 233 

129. A caveat against excess of joy in prospect of 

any created good, 234 

130. The joy of salvation, 236 

131. On visits, 238 

132. The anguish of damnation, 239 

133. Sovereignty, . 241 

134. The victory of Faith, 243 

135. The necessity of afflictions while we live, . . . 244 

136. Gibeon making peace with Israel, 245 

137. On the author's first using glasses, ....... 247 

138. On casting our care on God, . . . . 210 

139. The affection of a parent, 251 

140. On being created a peer, 253 

141. The singular advantages of poverty, ...... Qfj c 2 

142. A journey along the sea-shore, 269 

143. British state-lottery, ^73 

144. On the works of creation, 27G 

145. A prospect of death, 287 

14G. A state after death, 288 

147. A glance at the glories on the other side crea- 
tion, . , ; . 29$ 



SOLITUDE SWEETENED. 



MEDITATION I. 

ON MEDITATION. 

THE heavenly meditant has the happiest life in the. 
world, and the most enriching commerce with the celes- 
tial Indies, from whence he returns loaden with an un- 
seen store of immortal joy, and spiritual consolation. 
As he continues to meditate on the great things of God, 
such amazing plenitudes are displayed before his eye, 
that he fiuds in the divine fulness sufficient subjects for 
meditation through eternity itself. Meditation, like the 
spies sent from Israel in the wilderness, returns with a 
good account of the good land, presents some of the 
fruits of paradise, and produces refreshing grapes pulled 
from the true Vine* Here the weary soul retires to rest 
in the bosom of the promise, in the love of God, in spite 
of all surrounding troubles j and drinks at the river be- 
fore the throne, which makes her forget her miseries, as 
waters that flow away. O the high estate of the sons of 
God in meditation ! They walk in the fields of glory, 
associate with the angels of light, and hold communion 
with God himself. Thus having been in the mount with 
God, their soul is beautified ; thus,their face shines, and 
their conversation seems as if in heaven, nobly opposing 
the base practices of the men of the world. 

O my soul ! while mortals are combating for crowns 
below, meditate thou on thy crown above ; view the 
beauties of the better country ; ruminate on the happi- 
ness of tHe inhabitants there ; think on the fulness of the 
heavenly glory ; talk of the love of God, and dwell on the 
adorable excellencies of the divine Redeemer. This 
work is its own reward, and assimilates the sdul to " the 
bright and morning Star." — Be ashamed henceforth to 
ocenpv thvself in meditating how to raise thy fortune, 
B 



id SOLITUDE SWEETENED ; Oil, 

how to make thyself famous, and how to plan thy lot m 
the world ; this last commit to God, and cast the rest 
away : bnt let him whose favour is better than life, be 
the object of thy love, and the subject of thy medita- 
tions ! Thus shaltthou begin heaven, anticipate bliss^ 
and prepare for eternity and glory. 

MEDITATION II. 

CriRIST THE ROCK IN THE WEARY LAND* 

LET the travellers through the parched deserts of Ara- 
bia, tell how comforting the shadow of a cloud is, that di- 
minishes the heat in a dry place. Let the travelling 
companies of Dedanim teli what it is to hide their scorch- 
ed shoulders from the burning sun in the shadow of a 
rock. How much greater reason have I to boast of my 
Rock ! for their rock is not as our rock, even our enemies 
themselves being judges —From his pierced side the foun- 
tain of life flows, that pours refreshment into my panting^ 
souJ. Here I have not only shadow from the heat, but shel* 
ter from the storm, when the blast of the terrible one is 
as a storm against the wall. 

What is firmer than a rock? Winds may rend the ce- 
dars of Lebanon, and tear them up by their roots : bnt 
here the tempests beat, aud are baffled; the billows 
dash, and are broken ; time hovers, and corrodes not the 
flinty mass. Nevertheless, they are not proof against ev- 
ery invasion from destruction and ruin. For see, the en- 
raged thunders rend their towering tops, and angry earth- 
quakes tost them from their seats, white the earth beneath 
opeiis fearful, and hides the ponderous heaps But my 
fork snail stand fast for ever, when the foundations of the 
eartii are moved, mid the pillars of heaven tremble. 
There shall I be safe, when the hail shall sweep away the 
refuges of lies ; yea, when God shall rain on sinners snares, 
fire, and brimstone, in the furious storm of wrath, I shall 
sing in safety, being an inhabitant of the Rock of ages, 
from which I never shall remove. No wonder, then, that 
the saint of God shout for joy, being an inhabitant on 
high, and having for his place of defence the munition of 
rocks. Sometimes, indeed, the blind world is ready to 
allege, that their rock has sold them, and that if God were 
their God, surely he would awake for them ; and in this 
they are strengthened, when they see martyrs guarded, 



MISCELLANEOUS MEDITATIONS. 11 

through bemoaning crowds, to execution ; some to thfc 
gibbet, and others to the sea-mark ; some to the rack, and 
other? to the fire ; but then their divine Comforter invisi- 
bly attends, and he, whose form is like the son of God, 
walks with them amidst the fire, and fans away the flame, 
This is the rock from which I am rilled with honey, the 
Kock that pours me out riven of oil. 

Do rocks defend me from blasts, from whatever quar- 
ter they blow ? So does my rock. Is the blast from hell? 
Well, he has the keys of hell and of death.-^-Is it from 
sin ? He is my righteousness.— Is it from Satan ? He 
has conquered principalities and powers. Is it from af- 
flictions? He is my sympathizing and feeling Hi«*h 
Priest. — Is it from losses? He is my exceeding great 
reward. — Is it from crosses? He makes all things work 
together for good to his people —Is it from anguish ? 
He is my joy.— Is it from darkness ? He is my Sun. — Is 
it from doubts ? He is my Counsellor — Is it from dead- 
tiess ? Heisray life. — Is it from enemies? He is my 
shield. — Is it from temptation ? He is my deliverer.-*- 
Is it from false friends ? He will never leave me, nor for- 
sake me.-^Is it from solitude or banishment ? He is eve- 
ry where present-— Is it from disease ? He is my healer. 
Is it from death ? He is the resurrection and the life.~«* 
O glorious refuge ! O sure defence ! O everlasting mu- 
nition ! Here do I defy the worst that earth and hell can 
do. Henceforth will I tabernacle, my faith, in the Ma* 
that is made of God an hiding place from the storm, a co- 
vert from the tempest, and as the shadow of a great rock 
in a weary land, till every blast blow over, not a threat- 
ening cloud appear in my sky^butmy heaven be beautifi- 
ed with everlasting day, and the air in which I breathe 
be swept of every storm. 

MEDITATION III. 

IF GOD GIVE CHRIST, WHAT CAN HE WITHHOLD t 

1757. 

ARE believers in the valley of tears ? Is their dwelling- 
place Bochim and Hadadrimmon ? Well, mercy out- 
stretches all their misery, promises of grace dispel the 
mental gloom, and bear away the ponderous loads of 
grief, and the soft handkerchief of love wipes off the fur- 
rowing tear ; while an inspired penman begin* theglorh 



12 SOLITUDE SWEETENED; OR, 

ous sentence with an unanswerable how : " If God spa- 
red not his own son, but delivered him up to the death 
for us all, how shall he not also with him give us all 
things?'' Comfort, then, ye sons of sorrow ; comfort, 
my soul ; there is more in this verse than can be compre- 
hended ; and there is more love in the heart of God, than 
any language, or idiom of speech, can convey to finite 
creatures. 

If, for my sake, he has given his Son, what will he with- 
hold in all the creation ? Is the breath of his mouth bet- 
ter to him than his eternal, co-essential Son ? Is the work 
of his hands dearer to him than his well-beloved bosom 
Son ? And has he given him to the death for thee, and 
yet will deny thee the use of these ? N o. He that feeds the 
soul with heavenly manna, will support the body with 
daily bread. — He that jdves to drink out of the wells of 
salvation, will not fail to afford a cup of cold water. He 
that hath provided a robe of righteousness, that the shame 
of my nakedness do not appear, will also give wool in 
the season thereof. He that harnesses mine inner man 
with all the armour of God, will put a covering on my 
head in the day of battle and war.* He that, in the 
counsel of peace, from eternity, secured my peace, 
will also shine upon my counsel, and make me decree 
a thing which shall come to pass. He that hath w r rit- 
ten my name among the living in Jerusalem, will also 
'preserve (this my faith pleads and expects) my char- 
acter, that I shall not shame what I profess in the 
world. He that hath destroyed spiritual death, will 
also for me unsting natural death, and spoil the grave 
of its victory. 

Again, how can it be possible that God should give his 
Son, hircseif, his all, and yet deny me any thing ? Will 
not he that is to crown me with glory above, strength- 
en me with grace below ? Will he not bless me with 
peace of mind, who is to be my peace for ever? Tri- 
ump, O my faith! all things are Christ's, and Christ is 
God's ; and God, Christ, and all things, are thine. Time 
is his, and in it I have my numbered years ; the air is 
his, and in it I breathe ; the world, and on it I dwell ; its 
fulness, and I am fed ; grace is his, and in it I stand ', 
faith, and by it I overcome the world; tribulations are 

* At this time the author had a view of entering into the navy, be- 
ing time of war, as he did some time after. 



MISCELLANEOUS MEDITATIONS. 13 

from him, and in them I glory ; perfection is his, and to- 
wards it I press death is his, and by it I arrive at home j 
heaven is his, and there is my mansion ; eternity is hls ; 
and there is my treasure and glory. 

MEDITATION IV. 

SUBMISSION. 

WiLL any, or will I, pretend to teach the Most High, 
knowledge, seeing he is excellent in working, and per- 
fect in his ways ? Then, since I cannot direct him why 
am not I submissive to his disposal ? Can I predict events, 
or foresee futurities ? No : how then should I promise my- 
self serenity from a cloudless sky ? or fear storms from 
an obscured heaven? when, as to the first, the gathering 
meteors may suspend an unexpected umbra before the 
sun, and draw a liquid curtain round the sky; or, as to the 
second, the gathered clouds may scatter, and let the wel- 
come beams refresh the weary world. So, Lord, as from 
present appearances future contingencies canno* be dis- 
cerned, it is my duty, and shall be my study, to be whol- 
ly, fully, and for ever, at thy disposal, to whom all 
thy works, all my purposes, and all my wanderings, are 
known from the beginning. 

O ! how the child of God should glory in his choosing 
out for him the lot of his inheritance, and be content 
with that condition which Heaveu acconntsbest for him, 
though not the grandest or greatest, not the richest or 
happiest ; yea, not that state the most desired. I am not 
mine own, for I am bought with a price, and dearly paid 
for too (so to speak.) Would it not seem too daring in 
me to instruct God how to garnish the heavens, how to 
set the sun, station the moon, place the poles, plant th$ 
fixed stars, and guide the wandering planets? Now, lam 
as much his by right (yea, in the ties of love, more) and 
as much at his disposal, as any of these his other crea 
tures ; and if I cannot complain of his conduct with these, 
why quarrel at his providences toward me? But another 
thing which ought to encourage to submission, is, that 
God's way is not only equitable in itself, but profitable 
for his people, for the latter end of the righteous is peace ; 
and the end of the Lord is always gracious to his atiiicted 
ones, who chooses in the furnace of affliction, brings li^ht 
Out of darkness, order out of confusion, real good out of 
B2 



14 SOLITUDE SWEETENED ; OF, 

seeming evil; and, finally, brings through fire and water 
to a wealthy place. 

MEDITATION V. 

COMFORTABLE CONCLUSIONS. 

JJEAR Saviour, in thy sufferings I not only see the infi- 
niteness of sin, but also the infiniteness of thy love; so 
that, though I have cause with myself to be angry on 
account of sin, I need not despair. If the desert of my 
fbily.be. death, the merit of thy sufferings is life. If my 
sins mount up to heaven, thy mercy is above the heavens. 
Tdongh they reach to the very throne to accuse me, 
there is One upon the throne that will not condemn me. 
They, in their seven fold abominations, can rise no high- 
er than the throne, but the raiubow of redeeming love 
and grace is both about and above the throne, and that in 
its seven- fold beauties, power, wisdom, justice, goodness, 
holiness, mercy, and truth. And as all the different rays 
meet in one glorious beam of light, so all the attributes, 
all the perfections of God, are summed up in love, who 
is graciously pleased to be called by it as his favourite 
name, " God is love !" By the mingling rays of this beau- 
teous bow, all my blackness is removed, and I am clothed 
with beauty. 

When I look to myself, and see my vileness and wants, 
I am confounded with shame ; but when I look to thee, 
and bee thy fulness and ail-sufficiency, I am confounded 
with wonder ! — Am I weak ? He is my strength — Am I 
foolish? He is made of God wisdom to me. — Am I wick- 
ed ? He is made my righteousness.— Am I impure ? He is 
made my sanctification. — Ami in bondage? He is made 
my complete redemption. — Am I in misery ? From him 
tender mercy flews. — Do I falsify ? Yet his promise is the 
very truth. In a word, am I enmity itself? Then he is 
love itself that passes understanding. Mine is but the 
enmity of a creature, but his love is the love of God. 

Sin may raise the tempest of wrath, but can do no 
more; but Christ not only calms the raging tempest^ 
but gives peace of conscience, flowing from intimations 
of peace with God, and makes me heir of all things ; so 
where sin hath abounded, grace much more .'abounds ; 
where misery hath surrounded me, mercy hath crowned 
me. Sin is too strong for me, but thy grace is too* strong 



MISCELLANEOUS MEDITATIONS. 15 

for sin. Why, then, so vexed with fears, doubts, and un- 
belief? Because I am sinful? On that very account, 
Christ, who knew, no sin, was made sin, that I, who knew 
no righteousness, might be made the righteousness of 
God in him, — Bat I am, a great sinner. Then, he is a 
Saviour, and a great One. Where is boasting now, soul ? 
See, that it is great mercy in God, great merit in Christ, 
that saves q. great sinner. Since rich and free grace 
builds the temple of salvation, let it bear all the glory. — 
But I fall often into the same sin. That is my failing, 
over which I ought to mourn, and by which I should be 
driven out of all conceit with mine own holiness, high 
attainments, and religious duties, and cry, with tears of 
holy joy, Grace, grace to him that has laid the founda- 
tion, carries on the fabric of redemption, and will, with 
shouting, bring forth the copestone. — Now, law, what 
hast thou to do with me? Turn thee over to my Surety, 
Jesus. O curse! thou hast lighted on his head, that the 
blessing might rest on mine ! The brandished sword of 
justice is beat into the pruning-hook of the promise, that 
I may even plead justice for the blessing, as well as the 
performance of the promise. 

Though once I durst not lift mine eyes heavenward, 
for fear of divine wrath, yet now I may come boldly to 
the throne of grace, and claim the blessings of Ins 
purchase. 

In fine, it is the interest of the Son of God that I he 
saved. Though he had no concern for my immortal soul, 
yet he is jealous over his own glory, and will not cast his 
honour away, the honour of his equity, the honour of lm 
love, the honour of his merits, and the honour of his word 
of promise, all which are concerned in my salvation. 
Nothing could hinder him to love me; what then shall 
make him hate me, seeing his love is stronger than death ? 
He loved me when I was in a state of enmity ; and now,, 
when I am reconciled, wiii he.be angry with me, now 
when I love him who first loved me? His love found me 
when I was wandering from him ; and will he abandon 
me now when I am looking after- him that seeth me? 
When I was altogether sin, he had mercy on me ; and 
will he now take vengeance upon me, when I am mourn- 
ing over sin, and grieved that I offend him? I had no 
claim, no qualification, that could cause his love to 
descend pu me, and abide with me; but love, in sove- 



15 SOLITUDE SWEETENED ; OR, 

reignty, visited me, and in sovereignty will dwell with 
me for ever; and though I sin his presence away, I shall 
never sin away his love, nor his presence altogether ; fot 
he shall appear the second time without sin imputed, and 
deliver me from sin inherent. Then, sin may be my bur. 
den, but shall not be my bane. Yet shall I never wil- 
lingly let the traitor rest in my breast, that Would per- 
suade all my soul into rebellion against my dearest Lord, 
and best friend. I may have continual war with the in* 
vader,but shall obtain the victory at last; meanwhile, I 
will grieve more for offending him whose name is Love, 
by my siu, than for the desertions, doubts, clouds, afflic- 
tions, and chastisements that may thereby seize me. 

Now, with the arms of my faith, I clasp about the 
promise, and about him in the promise ; then, wherefore 
should unbelief, like the officious servant of the man of 
God, come near to thrust me away? Here will I live, and 
here will I die, blessing God, who causeth me always fo 
triumph in Jesus Christ my Lord. 

MEDITATION VI. 

resignation. 

WHAT I most desired thou hast denied, yet I praise 
thee: On what account, I know not, yet I praise theeV 
Thou hast done it; that silences me. Thy will makes it 
indisputable, and renders it my indispensable duty to fall 
in with it. Hitherto I have had no complaint on the 
conduct of providence ; nor shall I complain till all the 
mazes are explained. Do then, all thy counsel, though 
all my counsels should come to nought. Can he expect 
favours from God, that will not wait God's way and 
time? 

But what matters it how the affairs of a present world 
go, if the interests of the next world are secured? The 
weather-cock is whirled about with every blast, but the 
iron spire is still at rest, and it is alike to it from what 
point the wind blows, because it cannot be displaced. So, 
what avails it though the outward man decay, if the in- 
ner man grow ? though the temporal condition be per- 
plexed, if the conscience be possessed of spiritual peace ? 
I praise thee that thou interposest thy providence, even 
in disappointing my enterprises ; and dost not give me 
up to the blind desires 6f mine own heart, and to wander 



MISCELLANEOUS MEDITATIONS. 17 

at random in counsels of mine own. I can resolve the 
present case into nothing but thy will ; yet I rejoice more 
to fall in with thy will, and to be submissive to thy dispo- 
sal, than to have my will in every point performed. This 
is the only way in my private capacity that I can glorify 
thee. 

If all things went as I would, I could not positively 
learn the care of God; but when providence, beyond 
all human probability, twists enterprises out of my hands, 
and well-resolved designs out of my heart, this conduct 
clearly shows to me thy condescending concern about my 
lot and life. Thus thou takest the wise in their own 
craftiness ; for when all my schemes were so well laid, 
that human policy approved of, and wit itself commen- 
ded ; yet, when thou didst blow upon them, how did they, 
like rainbows painted on the watery clouds, when thun- 
ders break, or boisterous winds attack, scatter into dis- 
appointments and pain ! Hence, in the school of provi- 
dence I am taught some lessons : 1. Not to look to the 
appearance of things, but to the power of God, who 
brings light out of darkness, and calls the things that be 
not, as though they were. 2. That from probabilities im- 
possibilities may spring, while apparent impossibilities 
dissolve into easy escapes. As for the first, it was very 
probable that the Egyptians might overtake and put Is- 
rael to the sword, yet it became impossible for them to 
do it. And as for the second, it seemed impossible that 
Israel could escape ruin, when inclosed with insurmounta- 
ble hills, and swelling seas, and pursued by enraged foes ; 
yet, in what an easy way did they walk to their deliver- 
ance ! 3. I am taught to believe, and to give glory to the 
almighty power of God, when impossibilities throng 
thick before me. 4. To see mine, own finite wisdom to 
be but folly, that I can neither prevent nor foresee those 
events which I would not incline should come. 5. To 
hold all jny mercies, all my privileges from God, and not 
from the certainty in which they seem to stand. 6. Not 
to think that things are lost, when so they seem, as I am 
taught by experience, that when I think I am most sure 
of some things, they are all on a sudden rapt from me ; so 
when lost, they can all of a sudden be restored. And, 
lastly, to see the mutable and fickle state of temporal 
things, and therefore to hold a loose gripe of the creature, 



q| SOLITUDE SWEETENED ; OS, 

however dear, however near, and to set my affeetions os 
things that are above. 

MEDITATION VII. 

FEEBLE NATURE. 

UH ! how do I groan in this body of clay, this clog of 
humanity ! When I would serve God with giaduess, 
feeble nature hinders roe ; my strength is exhausted, and 
t must be again refreshed with sleep. — Tho- ;^h grace had 
not sin to fight against it has infirmity to struggle with; 
and I have no way of getting comfort under my calami- 
ties of this kind, which are so many, but by beholding 
with the eye of faith, through the prospect of revelation, 
the gloiies of the world above, when this mortal shali put 
on immortality, and death shall be swallowed up of life- 
There my weary eyes shall never seek to be refreshed 
with sleep, amidst the engaging glories of the higher 
house ! The mirth of this world, like an enchaiure^s, lulls 
ineu asleep to everlasting destruction , but the songs of the 
inner temple rouse to all eternity. With the strength of an 
angrel shall I step along the hills of glory, and wilk over 
the paradise of God. With greater ease shall I g-o on with 
the highest acts of adoration, than here give over the or- 
dinary acts of devotion ; for it shali be life to my soul, 
and vigour to all my powers, to be so employed ! — There 
he that pours the new*wine into the saints, capacitates, 
strengthens, and supports the soul, to receive the eternal 
weight of glory. Meditation shall never tire my thoughts, 
in tracing all the mazes of redeeming love ! Everlast- 
ing hallelujahs shall dwell on my tongue ; and how sha-i I 
improve in the song above, while I rest not day or nii;ht 
losing, " Worthy is the Lamb that was slain, to receive 
glory, and honour, blessing and power, dominion and 
praise, for ever and ever." There the uninterrupted vi- 
sion of him, to whom when I see him I shaTl be assimilat- 
ed, shall strengthen mine eyes, that they shall be able to 
receive the images of all the celestial glories. No wea- 
riness there, where the exercise renders happy. No 
Weakness, where Jehovah is my strengtjj. No want of 
subject, where the Lord God and the Lamb are my song ! 
Oh ! shall I be able to sing over God through eternity ? 
To sing his being and attributes, his love and his mercy, 
iris righteousness and trnth ? even a whole God, and a full 



MISCELLANEOUS MEDITATIONS. 1& 

glory ; a consummate happiness, and a continual enjoy- 
ment? 

Well then, what though the hours of time steal from 
me unknown ? 1 rejoice that I shall not lose one moment 
through weariness, while eternity rolls. Oh ! may I im- 
prove this to prepare for that ; for if eternity is not secur- 
ed ere time be spent, I am undone in both. 

Roll on, thou day of lore, to perfect strength in my 
weakness, and crown a poor expectant with eternal glory, 

MEDITATION VIII. 

WORLDLY LOSSES AND MISFORTUNES UNIVERSAL* 

CONVENE, ye mournful throng, and vent your dreary 
moans ; muster all your complaints, and recite the causes 
of your sorrow. Then hear royalty itself break silence 
first, in the melancholy list, and tell in tears (but dares 
distress attack the throne, and sorrow gloom within the 
palace-walls?) how courtiers prove perfidious, and rebel- 
lious subjects would drive him from his throne ! how his 
faithful armies fly, or fall before the foe ! while his fleet* 
increase at once his sorrow and the enemies' spoils. Sor- 
row has a lodging taken in every brow, from the king to 
the beggar ; and at one time or other, we may expect to 
see the lodging possessed by all the gloomy train. Hence 
see one sad, under the loss of his honour and reputation ; 
another meeting with disappointment instead of prefer-* 
ment ; another seldom out of mourning, so fast his rela- 
tions die around him. Some have neither son nor grand- 
son in the street, daughter nor grand-daughter in the 
house — There the affectionate wife has lost the husband 
of her youth ; and here the disconsolate mourner has in- 
terred his lovely spouse. Here so many needy pensioners, 
are real mourners at the burial of their benefactors, who 
can be no more concerned for them ; there a tender fami- 
ly are weeping at the grave of both parents. Here the 
packet from the distant Indies, brings the melancholy ac- 
count of father, son, or brothers death, who was long ex- 
pected home, but now shall return no more ; there the 
list of the slain ou the day of battle, fills many a sadheart 
with sorrow, Here a sudden misfortane snatches one 
away in the bloom of life ; there another is slain by the 
bloody ruffian. Here the tender suckling dies unseen in 
the itlest night ; and there the pretty boy perishes in the 



20 SOLITUDE SWEETENED j OR, 

water. Here the devouring flame robs a man of his all, 
while some of the inhabitants are consumed in the burn- 
ing ; there the fierce tempest sends the merchant's trea- 
sure into the depths of the sea, and the crew go down 
together. Here the barren wife longs to embrace a son ; 
and there another bitterly bewails that ever her's was 
born. Here one loses his good name innocently, and has 
no method to clear it till the day of judgment ; and there 
peace is taken away from them that should live in daily 
harmony. Here some are oppressed with pinching want ; 
there others with pining sickness. Some are banished 
their native country, others condemned to perpetual 
imprisonment. Some are deformed from their mother's 
womb ; others lose their limbs by accidents. There sits 
the blind begging, while the lame is carried from door to 
door. Of some God has tied the tongue, thafit cannot 
speak ; of others stopt the ear, that it cannot hear. 
There some deprived of reason, neither rest themselves 
nor suffer those around them to rest, while their case is 
melancholy above description. In a word, what losses 
and crosses, sorrows and distresses, uncertainties and anx- 
ieties, do mankind labour under ! The wisdom that is 
from above, will lead me to expect-nothing but vanity and 
vexation below. But, O! how happy is the soul that 
has all his treasure in heaven, all his happiness in God ! 
May this be my case, and then I shall triumph in the midst 
of losses, distresses, disappointments, and pain. 

MEDITATION IX. 

PROVIDENCE. 

HOW manifold are the mercies of God, and how sur- 
prising the scene of adorable Providence ! Here wheels 
revolve within a wheel, and all the glorious spokes are 
full of flaming eyes, signifying omniscience and wisdom. 
Seeming contradictions just conduce to bring about the 
longed-for blessing. Were all things silent, providence 
aloud proclaims a God ; and to the observing eye, the 
government of the world in general, and of men and their 
affairs of life in particular, is not less beautiful, is not 
less surprising, than the creation. What mighty moun- 
tains are removed, what stupendous difficulties are. dis- 
solved, that a plain and easy passage, may be prepared for 
ilie approaching good ? O how is my soul delighted with 



MISCELLANEOUS MEDITATIONS. 21 

the back-look into my life, and ravished f with the sweet 
survey or" the conduct of Providence ! AW mercies are 
benign and comforting ; but () how do some exceedingly 
surprise! when I behold the instrument or hand by which, 
the way and manner how, and the time when they carne, 
Have I not seen it from a hand I expected nothing fiom, 
in a way and manner I never could have contrived, and 
at a time when least apparent ? Has r.< r holy providence 
written a blank on my wisdom and prudence, in baffling 
my enterprises, rendering my endeavours abortive, and 
bringing ray counsel to nought, that he alone might be 
exalted ? And then, in away out of my view, foreign to 
my expectation, and without my endeavours, granted the 
very same request 1 had sought? Sometimes seeming 
contradictions vex the poor expectant, though only sent 
to exercise his faith in God. and patience for the perform- 
ance of the promise. I have also seen disappointments 
multiplied. Disappointments not only bring about, but 
beautify the blessing. Sometimes providence has hin- 
dered me to embrace an offered favour, when I knew not 
how or why, that to my greater advantage it might be af- 
terwards bestowed. 

Thy path, O thou Governor of men and angels ! is in 
the mighty waters, and thy footsteps are not known; for 
who can know the ways of him who is wonderful in work- 
ing? Therefore I approve his conduct, admire his good- 
ness, and where I cannot see his end, am silent and adore 

MEDITATION X. 

TRUE GREATNESS. 

JTlAN Y are reckoned great by the world, and are often 
envied by their inferiors, who are yet ignorant of what 
renders a man truly great. A courtier, as Ahithophel, a 
prince, as Hainan, and a king, as Belshazzar, may be 
mean and sordid persons ; for often in the highest stations 
the basest of men are set up. Coaches and chariots ; 
horses and hounds ; many servants, and a numerous re- 
tinue ; a sumptuous tahle, and fine apparel ; high titles, 
and honourary posts ; great friends, and noble blood ; 
rich connexion?, and immense wealth, do not constitute 
true greatness. It is not getting a staff in the field, or a 
flag in the fleet, being made secretary of state, or sent am- 
bassador to foreign courts, that will render one great. It 
C 



22 SOLITUDE SWEETENED J OR, 

is not strength of body, natural courage, liberal educa- 
tion, bright parts, or sparkling genius, that can make a 
truly great man. Hence this^eeming contradiction, yet. 
sterling truth, Great men are not ahvays~great. Are there, 
then, great men any where lobe found? Yes, though 
they attract not much notice or regard of men. The ho- 
ly, humble, self-denied soul, is such ; — he that lives above 
the things of time, and has his meditation on God, and 
the things of the invisible world j that is pleased with a lit- 
tle of the good things of time — can forgive enemies — 
pass by affronts — forget injuries — repay hatred with love 
— rejoice in tribulation — triumph in faith — have rule over 
his own spirit — mourn for the sins of the times — weep 
over his want of conformity to God's law — tremble at 
his threatenings — depend on the promises — bewail his 
omissions — repent daily of his sin, wrestle in prayer, and 
prevail with God, and, Enoch-like, have his conversation 
in heaven, and walk with God : — This is he that is truly 
great in the eye of angels, in the eye of God. 

MEDITATION XI. 

DISAPPOINTMENTS. 

July, 1757. 

HOW uncertain are our best founded expectations from 
created things ! Nothing seemingly more sure ; the time 
when, the place where, and the manner how, -designs 
were to be put in execution, being set by the agreement 
and concurrence of every one concerned ! And yet, in 
the event, nothing more* unsure ! O irresistible Provi- 
dence ! How dost thou laugh at the folly of man, whose 
purblind eye sees nothing'to change the face of things, till 
by an unexpected revolution, and severe discipline, he is 
made to knew his fallibility and blindness ! O foolish 
heart of man, to be fond of this or that to excess! Thou 
seest the beginning of a matter, but not the end ; thou be- 
holdest the outer wheel of providence, but considetest 
not there is an inner wheel, even a wheel in the middle of 
a wheel, which produces scenes unobserved before, scenes 
which finite wisdom never could invent. 

Perhaps the present disappointment, though great am! 
unexpected, is a kind one,'* could I with patience wait 

* Such it wits, indeed, is the author's reflection, in I"78. on tjke f « 
ticola-r disappoint ment to which he allude?. 



MISCELLANEOUS MEDITATIONS. 23 

and see the issue ; and, beyond dispute, it is a just one; 
" for shall not the righteous Judge of all the earth do 
right ?" 

But is my disappointment in the most momentuous 
things, or only in matters of inferior concern ? Have I 
got a message from the court of Heaven, that there is no 
salvation for me tjjere ? no mercy at the throne? no peace 
to be expected from him that sits thereon ? No, no» 
Then what ails me ? Is not eternal felicity secured, a no- 
ble panacea, and sufficient antidote against the heaviest 
misfortunes of a deceitful world? What avail a faithless 
flatterer, a falsifying friend, a violated promise, a mob of 
backbiters, disappointment of a place, a worldly loss, a 
broken purpose, a thwarted enterprise, expectation vain, 
and hope, though a long expectant, in the issue bringing 
forth nothing but wind ? What avail all these, in com- 
parison of the everlasting interests of my immortal soul? 
But, if these afflictions make me miserable, shall I make 
myself more miserable still, by handling the coals that 
burn me, and reading over the register of my misfortunes, 
which will be forgot in eternity, as the.waters that flow 
away. How, then, shall I antedate eternity, and antici- 
pate the felicity of the world to come, but by forgetting 
my miseries in the triumph of faith ? 

Moreover, these many turnings, and stupendous mean- 
ders of my life, are all squared by the straight line of the 
decree of God, with whom nothing is crooked. The 
seeming gaps of my lot are but the fulfilment of Heaven's 
design concerning me, and my repeated disappointments 
are only the accomplishment of the counsel of God. 

Besides, who can tell what Heaven has in reserve for 
me ? It is good to wait on God, and expect good at his 
hand. "Ahi" says unbelief, <s nothing at present ap- 
pears." Hush ! thou atheistical monster, wilt thou limit 
Omnipotence, or allege, that infinite wisdom is nonplus- 
sed, and Almighty power not able to perform ? I shall 
yet see his kindness large as my faith, and his mercy mea- 
sure with my widest expectations. May I never get the 
desire of my heart but with Gods blessing, nor the re- 
quest of my lips but with his good will. 

This is, indeed, consolation to me, that no sinister views 
stare ghastly in my face, when so many struggling thoughts 
pass through my suffering heart. If my sin be a sin of 

orance. pardon me a and show me wherefore thou con- 



24 SOLITUDE sweetened; or, 

tendest with me. — But, perhaps my heart was too much 
set on my favourite desire, which, though lawful in it- 
self, might by that become unlawful. So /Esop hugged 
his child to death, out of too much fondness. Then let 
me keep within the due bounds of esteem henceforth to 
every thing below, and take a loose hold of all earthly 
things, that when they are twisted out qf my hand, they 
may not torment my heart. 

B t why disquieted, my soul ? Why uneasy still ? Re- 
call thy past life, and lay it down before thee, and mark, 
if thou canst, when thou hadst any reason to complain of 
Heaven's procedure toward thee. Have not things, 
which, at their first appearance, seemed adverse like this, 
turned out at la v t for good? Say, when thou reviewest 
the whole, say, if thoudarest, if ever Go4 dealt ill with 
thee! No; every providence will prove the contrary; 
every mercy will aver it ; yea, every change of life, eve- 
ry crook of lot will seal it. 

But, seeing this is thy work, O God ! the effect of 
thine ever-equal will. I ought not only to be dumb, but 
rejoice mit, and be glad in what thou hast wrought, how- 
ever it appear to me, and wonder that thou shouldst con- 
cern thyself with me, so as to disappoint my ignorant de- 
signs (such may my schemes, plans, and enterprises be.) 
Hence I bless thee for all that befals me, if I have not a. 
sinful hand in it ; and if I have, I plead for pardon through 
Christ's meritorious name. 

Now, I rest, and am composed, and calmly wait on 
thee, resigned to Heaven's determination, in every thing 
concern ins >ne in time, till I arrive at that better coun- 
try, at Lijiu perfect state, where there is neither disap- 
pointment nor pain. 

MEDITATION XII. 

EXPERIENCE. 

HOW good is it to wait on God, and bode kindness at 
his mind ! When hope is gone, and all endeavours render- 
ed useless, his watchful providence grants me my request, 
opens a door for me, and does all that I desire. O how 
I admire the kindness of his love, and the wise disposal 
of his providence! When disappointments thronged 
thick upon me, 1 knew not what to think, or what to do ; 
but through thy grace, / waited for thy counsel, and have 



LELLAXLQls MEDITATIONS. 'Jo 

not waited in vain. Thy tune, thy way, thy method, are 
the best, who clearly seest through dark scenes, and 
knowest my frame, and better what suits it, than the 
deepest penetration of my heart ever can. 

Now, when I have for many years, as it were, tried the 
dispensation of providence, what have I to say against it? 
Nothing. For, what at first appeared dark and intricate, 
in a little was clear and intelligible ; yea, sometimes that 
scene which seemed most gloomy on the outer wheel, 
when the inner wheel revolved, shone most glorious, even 
to astonishment ; so that, what has in the beginning ex- 
torted desponding thought: from me, has in the end ex- 
cited me to songs of praise. 

In the part of my life that is already past, and in the 
scenes of providence that are already cleared up, I cheer- 
fully confess, and sing, He hath done all things well. This 
is confirmed tome by the experience of many years ; so 
that I may blush, when, I see some of the mysteries of 
Providence in part unriddled, that I have had such 
low apprehensions of the loveand goodness of God, mea- 
suring his wisdom by my shallow comprehension, his 
power by my cramped span, his love by my unbelief; his 
goodnees by my evil eye, and his ways with me by 
ways with him ; yea, I have been base enough, in txtry 

w scene of providence, to fall anew into the same sin ; 
and subject myself anew unto the same shame and blush- 
ing. ' * . 

M Experience is the schoolmaster of fools/' says the 
• proverb ; but what a fool must I be, who will not. be in- 
structed by all I have seen ! -Or why should 1 have one 
hard thought of the circumstances with which I am at 
present entangled? Though in many things I have vet 
the dark, and'not the bright side of the cloud towards 
me, yet I should not have the least hard conclusion on 
the conduct of unerring Providence, but wait till it be 
accomplished, and cleared up to me. But how shall 
I blush (were it possible) and be confounded at my 
mean thoughts of God and his providence, when the 
wandering labyrinth that composed my life shall be 
unriddled in the noon-day of glory, to my unspeakable 
joy, and everlasting admiration. As I cannot recal 
these doubts that now diitraet my breast, to convert, 
them into acts of faith ; uor these murmurings to hush 
them into silent resignation; I should siudv now to glo- 
C2 



26 SOLITUDE SWEETENED; OR, 

rify God in the deepest valley of misery, and darkest 
night of adversity, by thinking tifehly and honourably of 
hint who governs both heaven and earth. Finally, how 
sweet must that day be to my soul, when my experience 
shall confirm and confess the kind end- of every provi- 
dence ; and providence shall sweetly explain and ac« 
con plish the promise ; and all shall join in one 'oice 
for ever. Not one good thing hath failed of all that the 
I+ord'hath spoken. 

MEDITATION XIII. 

CONTENTMENT. 

WHAT wouldst thou have, O my soul ! to make thee 
content? Thou hast much in hand, and more in hope: 
Thou hast the comforts of life, and the means of salvation ; 
the word preached, and the sacraments dispensed ; an 
open vision, and an English Bible.. Thou hast the pos- 
session of the life that now is, and the promise of that 
which is to come. If thou art not so happy -as some, 
thou art not so miserable as others. If there are many 
in an higher and better state in the world than thou (and 
shouldst thou quarrel?) there are more in a lower and 
worse condition (aud shouldst not thou wonder ?) 

If thou get bread to eat, and raiment to put on, any 
thing with a blessing, it is much, seeing thou deservest 
to be fed with the curse. It is mercy tlra-t thou art an 
inhabitant of God's earth, who mightest have been a 
prisoner in the pit of devouring fire. — Thou hast cause 
of cordial exultation, that God is not as yet inexorable ; 
and it may content thee in any condition, that God doth 
not contend with thee for ever. Art thou not ashamed 
to wish for much, when thou hast forfeited all ? Wouldst 
thou have the better part here, and the blessed portion 
hereafter? The nether-springs of earthly comforts, and 
the upper-springs of heavenly consolation? Must thou 
be served of Mammon, that thou* mayest serve God ? 
And must thou be hired with earthly fVlicity, to accept 
of heavenly glory ? No, Lord, thou thyself, thy love 
alone, shall content me for ever ; for any thing is too 
much for me, who deserve nothing; a crumb of mercy 
is a rich banquet to me, who am a bankrupt at law. 
What matters it how I fare at the king's gate, since I am 
the man whom the king delighteth to honour ; and shall 



MISCELLANEOUS MEDITATIONS. %1 

in a little, with mirth on every side, be brought into the 
king's palace, there to abide for ever ? Sorely, then, his 
time can never be bitter \vSio has the hopes of an happy 
eternity ; nor can crosses greatly vex that soul that is 
crucified to the world, and the world to him : nor has he 
any loss to fear who has his treasures in eternity ; neither 
can misfortunes impoverish him who is an heir of the true 
riches ; nor the death of friends distress him whose best 
friend lives for ever. 

I see, then, I only wan tone thing to make me happy ; 
and that is, to know the precious things of my trea- 
sure, and that I am so happy. Speak, and I am bless- 
ed for ever ; speak the heavenly word, " All things 
are yoursj and ye are Christ's, and Christ is God's." 

MEDITATION XIV. 

DEATH. 

1757. 

THERE is a lesson that concerns the whole world, 
which yet few of the world lay to heart , and that is, 
that all men are mortal. If 1 ask at the practice of 
the universality of mankind, it denies it. If I return 
and ask at my own breast ; why, I confess I must 
meet with death, but conclude myself immortal for 
the present, and so hold easy for the time being, though 
multitudes drop down around me. Ah ! When do I think 
on death, or suppose its approach near ? Many foolish 
pleasing scenes of life do I act in my fancy, but how sel- 
dom the final scene of dissolution ! When do I represent 
myself to myself, laid on a sick-bed, on a deathbed, 
with broken groans, cold sweats, trembling joints, lan- 
guid looks, an intermitting pulse, and all the siijns of 
cleath, while friends bewail about me ? Or, whe« do I run 
through the more interesting part of the scene, how, 
when I leave the world, matters may stand between my 
soul and God ? How I shall appear before the majesty 
of Heaven and stand in the tremendous judgment P 
ftrange! Is this the practice of one who know s, and would 
Fain believe, he must die ? Pious kings have had their se- 
pulchres hewn out long before their death, that every 
time they saw them, they might, in the midst of all their 
pomp and glory, see where they must shortly lie. — In 
this even heathens shame me, of whom some have, by 



£8 SOLITUDE SWEETENED ; OR, 

their own orders, bad monitions of their own mortality 
made to them daily ; while others have set the skulls of 
the deceased at their tables, to moderate their mirth, and 
remind them of mortality. 

When I look abroad in the world, scenes of sorrow are 
every where to be seen. Sometimes both parents taken 
away from a young family of helpless orphans. At other 
times, the rising pillars, the apparent support of their 
aged and infirm parents, are snatched away from the 
grey-headed mourners! — Who shall quarrel with Omni~ 
potence, whether he cut down the olire plants from about 
the table, or break the tree from amidst the dependent 
sprigs ? Indeed, it is hard to persuade fond affection into 
silence, or to attain to resignation under the loss of a be- 
loved friend. For when my renewed part is prostrate at 
the throne of the all-wise Disposer, then my corruption 
is apt to rise into rebellion against the doings of the Most 
High. But whether have I most interest in my nearest 
relations, or in God? Is one creature more connected 
with another creature, by any tie, than the Creator of 
both ? What do I pray for, but that the will of God be 
done t And yet, if it come near my family, I take again 
my word, and would have my will preferred to God's ! 
Ail I am, and have, are God's to dispose of, how and 
when he pleases ; who will never infringe his justice, or 
forget his bowels of compassion, even in my afflictions ! 

Would not. I glorify God in my life and in my death • 
and why not also in the death of my friends? He glorified 
himself in their life, therefore they existed ; he glorifies 
himself in their death, therefore they are 'not. Will I 
pull and draw with God ? or tell him, he cannot have my 
friends yet, for. though they have served their generation, 
yet they have not served my fond affection ? An excess 
of grief here bewrays my want of love to God, to my re- 
lations, and to myself. Vox if I love God, I will be glad 
that his will be done with me and mine, even to death. 
If I love my friends, I will be happy in their happiness ; 
and if I love my own soul, I will bless God for taking 
dwiiy friends, when like to come too much between my 
love and my Beloved, and like to take up too much 
of my affection from " the chiefest among ten thou- 
saod." 

Death and life, earth and heaven, time and eternity, 
the footstool and the throne, are thine. Can I then be* 



MISCELLANEOUS BtEBITATIOISS, W 

twail my friends, of whose felicity I have the cheerful 
Jiopes that they are brought from death to life, transla- 
ted from earth to heaven, from time to eternity, and from 
1he footstool to the throne ? They are above the reach 
of sorrow ; and, on that account, shall I be below the 
reach of comfort I Though carnal ties are dissolved in 
death, yet the spiritual relation ceases not. So it mat* 
ten: not where the family dwell ; for even in heaven they 
are exalted members of our exalted Head, and I a mili- 
tant member of the same exalted Head ; thus, though 
far scattered, some in this world, some in the other world, 
yet all shall be convened together in " the general assem- 
bly and church of tae first bo n." free from sin. free from 
sorrow. Almost my anguish<would convert to joy, did not 
Jfireams of briny grief pollute the chrystal current, and 
recai my ponderous loss. But what call I loss ? Absence, 
not loss. They are found vC God —dwell in and with 
God, and in what respects are they lost ? Just I see them 
not, I hear them not. What is that to then: who are so 
happy ? and what should it be to me who know them to 
"be so happy ? I would adventure a friend far from home, 
to a foreign country, there fo make a fortune, if informed 
by everytpcst of his pro>perity. But here I am sure, not 
only of their felicity, but of its perpetuity. Whatever 
luy ioss be, let me look to God for a supply of all. And 
since I have not them fondly to talk with let my solilo- 
quy be to God ; and as my love cannot penetrate into 
the pulverizing sepulchre, to hue: their putrefying clay, 
nor enter eternity to find out their disembodied soul, let 
it return and Gmpty itself a;one on God. 

Now I see the vanity of the world ; death, when sent, 
pities not the life of the poor, spares not the rich, but is 
faithful to his charge, and cannot be corrupted. They 
are happy in leaving me, and" going to God ; I am happy 
in losing them, and returning to ;iod. God has broken, 
as Hezekiah did the brazen serpent, the idol to whom I 
gave incense, only due to God, and called it a piece of 
clay. But now may the sweet hopes of a blessed immor- 
tality banish the sorrows of present dissolution, and miti- 
gate my grief; the more so as I need not orrow like 
them that have no hope. A little, and I am no more; 
soon my dust shall mingle with theirs, and wait that joy- 
ful trumpet, that shall summon every happy slumberer to 
immortality and bliss. 



30 SOLITUDE SWEETENED ; OR, 



MEDITATION XV. 

COMMUNION WITH GOD, WHAT IT IS. 

OOMMUNION with God is an expression often in my 
mouth, but which sinks no further ; I know the word, 
but neither its blessed import, nor glorious extent. My 
prayers and practice jar ; for while I beg it with my lips, 
I study not to attain it in my life. — Ah ! what a stranger 
am I to that which I would fain have flattered myself that 
I am acquainted with ! Alas ! What know I of walking 
with God — of that joy which is found in believing? What 
know I of the lasting and abiding impressions of his inex- 
pressible love ! What of that transforming vision, and as- 
similating sight which is enjoyed below, whereby the 
soul is changed into the same image, from glory to glory ! 
What do I know of dwelling in his presence all the day- 
long ! What of pouring out my soul in prayer to him I 
and wrestling with him for the blessing \ How seldom 
is my meditation of him sweet! 

But union is the basis of communion ; for how can 
those walk or talk together that are not agreed ? O then 
to be joined to the Lord, and become one spirit ! But, 
my soul, mistake not communion, for it lies not in a fla- 
ming profession, nor in the performance of christian du- 
ties, as reading, 'hearing, praying, praising, though enjoy- 
ed in these ; nor in the greatest parts, and brightest ta- 
lents ; nor in lofty expressions in prayer ; nor in the 
knowledge of divine things : What is it then ? It is just 
a dwelling in and with God, and God dwelling in and with 
the soul. It is God's love going out on the soul, and the 
soul in love going out on God. God dwells in the duty 
with Supplies of grace, in the meditation as its subject, 
aud in the heart as a portion and chief good. And the 
soul dwells in God as her ultimate end, dilates in his ful- 
ness, riots in his bliss. The soul that is blessed with such 
a communion, favoured wifh such a fellowship, knows no 
other object for her love ; no other subject for her 
thoughts ; no other employment for her faculties ; no 
iiighertlegree of happiness for her attainment, than con- 
summate communion ; no other beloved for her affection j 
and no other end for her existence. Nor js this all. In 
communion with God, the soul shares of his fulness, 
communicates of his "glory, drinks at his. pleasures, sati- 



MISCELLANEOUS MEDITATIONS. 31 

ates herself with his love, participates of his communica- 
ble perfections, enters into his joy, and partakes of the 
divine nature. O life of angels ! 6 paradise of love ! 
O transporting employ ! O ecstacy of bliss! The soul 
js always with God ; now in prayer, then in praise; now 
in meditation, then in ejaculation ; she has not a complaint 
but she tells to God ; not a grief but she makes known 
to him ; not a sin but she mourns over to him ; not a re- 
quest, not a desire, but she reveals to him. O that holy 
intimacy that is contracted between the soul and God ! 
that freedom of converse, that wrestling with God in 
prayer, disputing about the blessing ! Let me go ; — J tcill 
not lei thee go until thou bless me! This is the life of hea- 
ven on earth, God come down to man, or man taken up to 
God. # 

Now, my soul, what sayest, what thinkest thou of all 
tfcs?. Ah ! the carnal mind is enmity against God, and 
against .communion with God. Then I must either be 
crucified to the world, or cursed with the world. It is 
not a Sabbath-flays devotion, a rapture in time of praise 
or prayer, and returning greedily to the world. Com- 
munion is another thing than I have hithertg taken it to 
be. It is constant and continual. I should endeavour 
to keep my soul always in an heavenly frame, even.in 
earthly affairs ; thus the angels, even in messages to our 
world, carry heaven with them. Although I must mind 
the necessary affairs of this life, yet I should carry God to 
the field with me, and to the closet, to the street, and to 
my table. I should work, and walk, fall asleep, and 
awake in his presence ;" and talk with him on my bed, 
when all around me keep silence ; and when hurried 
iway with vain rovings, my soul should still return to 
God, as her centre, as her resting-place. 

O the pleasure that is in this life of communion with 
God ! It is a young heaven, with which, in the highest 
ijegree of perfection, all the saints in glory are blessed. 
Then, Lord, begin this life of communion in my soul, 
to which I am too much a stranger ; destroy every thing 
[hat would destroy it ; and as I would desire to live with 
Hiee hereafter, so let me endeavour to live with thee 
Kere, ana thus improve tor eternity, and prepare for the 
world to come, 



5£ SOMTCmE SWEETENED} G* f 

MEDITATION XVI. 

THE DISPOSAL OF PROVIDENCE ALWAYS BEST. 

WHY would I still take the government of myself out 
of thy hand, and choose according to my fonci desires? 
Can my ignorance penetrate through the thick darkness- 
of futurity? Wuo would choose a blind madman to- 
guide him through some lonely ways, and intricate mean- 
ders, with which neither the traveller nor the guide are 
acquainted in the least ; since he might lead him wh«rre 
he lists, and stab him as he strays ? It is surety safer to 
walk by faith in God, than to be led by fancy. I choose 
what is most agreeable to me ; but God chooses what in- 
most advantageous for me; and proves, in his disposal of 
me, that nis iove to me is greater than my love to myself. 
I love blindly, but he loves with the wisdom of a God. I 
would have my prayers answered at my time, but Goc? 
answers them at his time, which is always the best time. 
I would have my blessings in sum, but he, gives them in 
parcels, because I could not bear them all at once. 
So the. pruognt mother feeds her child, not according 
to the irregular appetite of her infant, to avoid surfeits^ 
but according to its real necessity, to afford nourish- 
ment, in this unhappy life, it is not the least of my happi- 
ness, that I am not at my own direction, at mine own dis- 
posal ; for a ship without pilot, and at the mercy of wind 
and waves, might a* well find the desired port, as I attairt 
to rest and tranquillity. 

Through faith and patience it is that I must inhe*. 
rit the promises ; therefore God, to make me inhe* 
lit them in the way that all the saints have done be* 
fore, tries my patience, and exercises my taith ; and 
dare I quarrel at his conduct, or be displeased at such 
bright displays of his peculiar care and loving kindness f 
Why, then, so many risings in my breast, so many doubt- 
ings in my soul? Hence I will conclude of every con* 
titigency in my lot, however contrary to my enterprises 
and designs, however crushing to fksh and blood, that it 
is the very best for me, both with respect to this woxkl 
and &at which is to comu 



MISCELLANEOUS MEDITATIONS. $3 

MEDITATION XVII. 

LOVE IN ITS FOURFOLD EXTENSION, Eph. 111. IS. 

SOME things may have height as the heavens, depth as 
the sea, and breadth and length as the earth ; but love di- 
vine has an height which cannot be seen, a depth which 
cannot be sounded, a length which cannot be limited, 
and a breadth which cannot be measured ! O Lord, 
may I know thy love in its depth, in bringing me out of 
the lowest hell ; in its height, in setting me on the Re- 
deemer's throne ; in its breadth, in making me an heir 
of God ; and in its length, in eternizing my bliss in the 
regions of glory. This love, in its depth, recovers and 
restores fallen man to endless felicity ; in its heigh?, 
crowns and confirms the church of the first born ; the in- 
habitants of the better country walk at liberty in its 
breadth, and rejoice in its length, its eternal dura- 
tion. 

Thou, Lord, hast, in thy love, been my dwelling-place 
before the mountains were brought forth; and art my 
dwelling-rock while I wander in the howling desert, and 
wilt be my temple when sun and moon are no more* 
Well does thy love deserve a fourfold definition, that an- 
swers my fourfold situation. — Thou hast loved me with an 
everlasting love, when in the loins of my parents, there- 
fore with loving-kindness dost thou draw me. Thou lov- 
est me now, when I appear in this world, a man compo- 
sed of soul and body ; therefore dost thou reveal thyself 
to me. Thou wilt love me when I exist in a separate 
state, when my body is laid in the silent grave, and my 
soul carried into the world of spirits ; therefore, at my 
dissolution, shall I enter into the joy of my Lord. And 
thou wilt love me when my soul and body are united 
again ; therefore thou wilt pass the gracious sentence on 
me, in the sight of men and angels ; and, in the sight of 
the whole world, present me with a crown of lite, a crown 
of glory, which fadeth not away. When I lay weltering 
in my blood, it pitied me ; when running on in the mad 
career of sin, it converted ine ; and now that I am recon- 
ciled, it will never leave me, but at last will.crown my 
graces with perfection. 

This glorious love extends to every point, to every 
quarter. In the rugged path of life, it supports me] 



34 SOLITUDE SWEETENED *, OR, 

amidst the sorrows of life,, it comforts me ; in the hour 
of death, it is my son and shield ; and at the day of judg- 
ment shall spread an heaven before me. This love in its 
depth answers my necessities ; in its height, crowns my 
highest expectations ; in its breadth, replenishes my soul 
with goodness:; and in its length, satiates my most ea- 
larked desires of mind, and suits the eternity of my exist- 
ei.ce. In the depth of this love, the Son of God became 
man ; and in its height, men are made the sons of God. It 
Jocks the gates of hell, so that I shall never fall into per- 
dition ; it opens the gates of heaven, so that I shall enter 
in, to swim in an ocean of love, whose height and depth, 
breadth and length, shall be the subject and the song of 
the church triumphant round the throne, through everlast- 
ing day. 

MEDITATION XVIII. 

SLANDER. 

March 17, 17G7. 

\* HAT a wicked world do we live in ! If hippy, we art- 
envied if miserable, we are contemned ; and in every 
condition slandered. With the psalmist of old, I may 
-say, " The mouth of the slanderer is opened against me." 
With him I may add, "They have spoken against me 
without a cause." O that, with him, i could also say, 
"But I gave myself to prayer*?-" 

I am not the first that have suffered innocently. — The 
man after God's own heart, in the darkest day of his dis- 
tress (for slander lias no pity) and in the midst of his life- 
guards, is attacked by a subject, and has the most virulent 
speeches thrown out against him, '%. accompanied with 
dust; and the most bitter reproaches j sent home with 
voilies of stones ! Da vki. thou wast never more like a 
king, nor more hke thiKin^ of heaven, than now, who 
makes his sun to shine on the "good and the evil, and send- 
e»h rain on the just and unjust; I read, I -admire, and 
would imitate : " ; Let him alone, let him cur$e, for the 
Lordhath bm-ienhnn;" Such patience under such ill 
usage at any other 't*me^>vouid "not have been prudent ; 
but now it is like a king, like a saint, like an angel, like 
God. 

From David, I cast mine eye to David's Lord, the God 
of angels, who, by his own creatures, and to his very face. 



MISCELLANEOUS MEDITATIONS. oa 

is called a devil. He whose miracles set his divinity 
above doubt, is accused as a deceiver, condemned as an 
impostor, and executed as a malefactor ? yet hear his 
prayer ; " Father, forgive them, for they know not what 
they do." The patience of the type, and the prayer of 
the antitype, let me study to imitate. 

How cautious shou d we be in believing detracting 
stories, since nothing can be more like truth, yet nothing 
more untrue than the slander I complain of. — Bat O how 
sweet is the testimony of a good conscience ! It is an im- 
penetrable shield against ail the poisoned arrows of re* 
proach. When the soul can call in the heart-searching 
God to witness its innocency, well may it triumph, know- 
ing that " the curse, caaseiess, shall not come." But how 
difficult is it to be of a meek and forgiving spirit, when 
despitefully used ! To love ail enemy, and forgive an 
evil-speaker, is an higher attainment than is commonly 
believed. Christianity in theory, and Christianity in 
practice, are very different things. It is easy to talk of 
Christian forbearance among neighbours, but to practise 
it ourselves, proves us to be Christians indeed. The sur- 
mises of a few credulous persons need not trouble that 
man, who knows his cause is soon to be tried in court, 
and he openly acquitted. So the evil language o evil 
tines need not greatly disturb me, since in the day of 
judgment " my judgment -hall be brought forth as ihe 
noon day."' While I pray for pardon to my slanderers, I 
also plead, that their evil speeches may not be established 
in the earth. 

The circumstances of David change, but not his hea- 
venly temper. Hence the abandoned Benjamite neither 
finds him the desperado when driven from Jerusalem, 
nor the tyrant when returning in triumph. ' I have sin- 
ned,' says the prostrate rebel ; ' I pardon,' says the pros- 
perous king. 'What! my Lord,' cries Abishai, 'shall 
not Shimei be slain, that cursed the Lord's anointed ?' 
* No ; shall my restoration be laid in blood ? May not I 
pardon, for am not I king this day in Israel?' Thus Da- 
vid will not avenge his personal injury ; but as Shimei's- 
maiediction was a breach of the law of heaven, commits 
the matter to Solomon, and his wickedness at last found 
him out. 

My passion runs in a wrong channel ; for my grief 
♦houid be greater that the malicious slanderer sins against, 



3G SOLITUDE SWEETENED; OR, 

God, against bis own soul, and against the truth, in his 
elaborate lies, than for all the mischief his bitter re- 
proaches can do to me. 

Every time the military man enters the field of bat- 
tle, he must either stand his ground, or come off with dis- 
grace ; sounder every trial, my graces either must reap 
advantage, or suffer loss. Therefore, my present duty is 
not to slander my slanderers, not to meditate revenge, 
or rejoice when evil finds them : But, first, to justify God 
in all things; then, to forgive, pray for, and love mine 
enemies ; thirdly, to study what I may be reproved in, 
chastised for, or instructed about ; and, lastly, that every 
grace (faith in God, patience under the rod, humility of 
mind, and meekness towards all) may improve under the 
present pro vidences. 

MEDITATION XIX. 

FEAR, AND OTHER PASSIONS. 

FOUR things I should fear ; God, myself, temptation, 
and sin. I should fear God, for his greatness ; self, for 
its infirmity ; temptation, fer its danger ; and sin, for its 
defilement. I should fear God with love ; myself with 
caution ; sin with hatred ; and temptation with resolu- 
tion. The fear of God w^ll take away the fear of man ; 
the fear of self will moderate the love of self ; the^fear 
of sin will make watchful against sin ; and the fear of 
temptation will be an antidote against temptation. My 
fear of God should be constant with cheerfulness ; of 
self, constant with trembling ; of sin, constant with 
watchfulness ; and of temptation, constant witu vigi- 
lance. The first is my attainment; the second is my duty ; 
the third is my wisdom ; and the fourth is my prudence. 
The fear of sin shall fly away when I am made perfect in 
holiness, and pass into glory ; the fear of self shall cease, 
when self is put off, and God is alt in all ; the fear of 
temptation, when Satan is trodden under my feet : but 
the fear of God shall endure for ever ; only the panic is 
removed, when love is made perfect, and casteth out 
fear ; for the fear of saints, struggling with a body of sin 
and death, hath torment in it ; but there is no torment in 
the fear of seraphic hosts, who, with the profoundest awe 
and reverence before the throne cover their faces with 
their wings. I «ee, then, that love, accompanied with 



MISCELLANEOUS MEDITATIONS. 37 

fear that has cast out the torment of terror, shall dwell in 
every glorified breast. 

Several things should be the objects of my most ardent 
desire; as, the lessening of Satan's kingdom ; the down- 
fall of the Roman Antichrist, and Mahometan delusion ; 
the conversion of tiie Jews, the spreading of the gospel 
and knowledge of God through the world ; the growth 
of practical religion in every breast ; and the hastening 
of the glory of the latter days. 

Several things I should admire and wonder at ; as, the 
being and perfections of God; the unity in Trinity, and 
Trinity in unity; the love of God , the incarnation of 
the Son ; the passion of Christ ; the purchase of his suf- 
ferings ; the names of Immannel ; the offices of the Re- 
deemer ; the relations of the God-man ; the Holy Ghost's 
indwelling in the soul ; the union of saints to their Head ; 
the communion of creatures with God-, the justifica- 
tion of the guilty ; the sanctification of the unclean ;. the 
glorification of man that is but a worm ; the great and 
precious promises ; the excellency of grace ; the effica- 
cy of faith ; the nature and immortality of the soul; and 
the glories of th<' world to come. 

Several things I should mourn over ; as, the hardness 
of my heart ; my ignorance of God . my Iuke-warmness 
in the matters of his glory ; the prevalency of t>\n ; my 
want of love ; my promptitude to revenge ; my com- 
placency in created enjoyments; a carnal mind and 
tongue ; and carelessness about the concerns of the un- 
seen world: — and abroad the world, I should mourn over 
the degeneracy of the times ; the corruption of morals ; 
the abounding of iniquity ; the trampling on truth ; and 
the adorning of the temple of error ; which, if attacked, 
an outcry is made, Great is I he light of nature, the power 
of free wtil, and the excellency of morality, the goddess of 
the universe. 

Several things I should prefer to others; as, the glory 
of God to all ; his honour to my credit ; and his love 
more than my own life : — and I should grieve more at the 
sins of others, than for mine own sorrows, an i count my 
siiJsa heavier burden than my afflictions. I should es- 
teem the promise of eternal Irie mote than the posses- 
sion of all created things, and inward joy more than out- 
ward peace. 

D 2 



at SOLITUDE SWEETENED; Oil, 

And, finally, in the midst of all, several things should 
cause me to rejoice ; as that God governs all things ; that 
all things shall work for his glory, and the good of his 
people ; that righteousness shall dwell in the earth, and 
sin as ashamed stop its month ; that grace shall be per- 
fected ; conquest crown the wrestler ; and love be blown 
into a flame, when eternal life is the portion of the soul, 
and God is all in all inheaven, where vision shall be with- 
out the glass, fruition above measure, communion incon- 
ceivably and divinely near, knowledge full, and the saints 
(in the highest perfection that creatures can attain unto) 
made partakers of the divine nature ! Now, what joy 
may it afford, that the glory of this day, the dawning of 
eternal glory, is not very far away ? 

MEDITATION X5t. 

UN'IVERSAX IMPROVEMENT. 

AS there is not a moment of time but I must account 
for, so there is nothing that happens me but I should im- 
prove. Miseries J should improve, to remind me or my 
pedigree, that my first father hath sinned ; mercies, in 
admiring the fountain whence, and the freeness with 
which they flow; prosperity, in cheerful devotion; ad- 
versity, in consideration ; riches, in chanty ; poverty, 
in contentment ; opportunity of revenge, in a frank for- 
giveness, and doing good for ill ; evil company, in raising 
my estimate of the saints of God ; loss of relations in 
loosening my affections from the creature, raiding them 
to the immortal world, and remembering my latter end ; 
sickness, in preparing for my change ; health, in a cheer- 
ful performance of Christian, relative, and social duties; 
knowledge, in trying all, and holding fast that which is 
best ; crosses and losses, in learning the vanity of the 
world ; answers of prayer, in returns of praise ; delays, 
in patience ; disappointment, in resignation ; changes in 
my lot, in submission; the uproar of kingdoms, in re- 
membering that God rules the nations, and stills the tu- 
mults of the people ; temptation to sin, in flying to the 
grace of God; distrusting self, and improving the pro- 
mise; the falsifying friend, in adoring the faithfulness of 
God ; strife and discord in church or state, in admiring 
the happy state ; when the adorers are one before the 
throne- manifestation, in humility; desertion, in holy 



MISCELLANEOUS MEDITATIONS. 39 

diligence ; correction, in amendment ; gifts, for edifica- 
tion ; time, for eternity ; grace, for &lory ; and my soui 
in all her faculties, for God. 

MEDITATION XXL 

THE SOUL'S ENLARGEMENT ON HIGH. 

1757. 

HERE the soul, confined to clay, is like a royai person- 
age in prison, whose grand attendance is not seen, be- 
cause he cannot come abroad. While this heaven-born 
excellency is here below, wisdom differs but a little from 
folly ; understanding is but a few degrees removed from 
ignorance ; and all the mental powers are feeble. But 
O the enlargement of the soul on high! This map of fu- 
ture glories, now folded up in flesh, shall be extended in 
breadth and length above. How penetrating then shall 
wisdom be! how active every power! how vigorous the 
/lame of love ! how enlarged the understanding ! and how 
beautiful in the heights of glory shall the whole soul ap- 
prear ! Here, the child of grace, who was glad of a seat on 
the threshold of the temple, and could with joy have been 
hot a door-keeper in the house of God, shali not only be 
a pillar in the temple above, but shall be a living temple, 
in which the Father, Son, and Holy Ghost, shall conde- 
scend to dwell, and fill for ever with his glory ! O trans- 
cending bliss ! to be dignified with such an inhabitant, 
who will write, in letters of immutable love, u This is my 
rest, here will I dwell for ever, for I desire it, and delight 
in it." Yea, in fine, the soul which would be content to 
shine as the least star in the firmament of glory, shall, in 
the visions of God, be extended to a transparent heaven, 
and spread into a cloudless sky, in which all the perfec- 
tions of God shall sparkle like the stars, and the graces of 
the Holy Spirit, like so many planets, shall roll roiuid 
the Sun of righteousness, eager to approach his assimila- 
ting beams, his vivifying rays ; while he, the sum and 
source of bliss, fixed in his love in the centre of the soul, 
shall spread his quickening flames to every corner of the 
heart. No more vexations, like vapours exhaled by the 
heat of righteous indignation, shall fill my atmosphere 
with the suffocating fogs of anguish, or fall in showers of 
sorrow that end in streams of briny tears. Thunders and 
tempests there no more molest y/here all is tranquillity ; 



49 solitude sweetened ; OR, 

no eclipse, where all is light ; no shadow, where all is illu- 
mination ; no evening, where all is everlasting day. 

This sky, spread out by the fingers of redeeming iove, 
this new-created heaven, is not only beauteous like a mol- 
ten looking-glass, but shall be strong to stand for ever; 
and then, and there, O how shall union be strengthened, 
assimilation increased ! How shall joy heighten, wisdom 
grow, knowledge ripen, communion be most free, and 
ecstacy and rapture swell, fill, and overflow for evermore ! 

MEDITATION XXII. 

AFFLICTION THE LOT OF SAINTS BELOW. 

May 13 & 19, 1757. 

Vt HILE I am mortal, I must taste of the waters of 
Mara, drink of the cup of adversitv^and swim the tem- 
pestuous ocean. It is the perfection of angels, that they 
could never khow the pathos of mental disquiet, or the 
pangs of anguish ; and it is the happiness of departed 
saints, to obtain joy for mourning, a crown for crosses, 
and to forget their misery, if not wholly, yet to remember 
it as waters, Once swelled to a dreadful flood, but that 
now for ever flow away. It is, then, the misery of the 
sons of men, only while here, to be, as it were, a mark set 
up for the arrows of tribulation, and to be engaged in 
constant war, and in perpetual broils ; but it is the privi- 
lege of the Christian soldier to wear the shield of faith, 
with which he shall be able to quench the fiery darts of 
Satan, and to ward off the sling-stones of tribulation which 
pelt him from every quarter. How, then, may I triumph 
under all my afflictions, if I consider, 

1. That they come from God, whatever be the instru- 
ment: "Thou hast chastised me, and I was chastised; 
thou hast afflicted me in faithfulness." 

2. That they are out of love : " Whom the Lord loveth 
he chasteneth, and . scourgeth every son whom he 
receive th." 

3. That they are for my good : " Fathers of our flesh 
chastise us for their pleasure, but he for our profit, that 
we may be partakers of his holiness." 

4. That they are for the exercise of grace, even of that 
noble grace of faith : " When I am afraid I will trust in 
thee ;" here faith is improved by affliction, "■ My breth- 
ren ? count it all joy when ye fall into divers temptations, 



MISCELLANEOUS MEDITATIONS. 4l 

knowing that the trying of your faith worketh patience, 
Not only »o, but" (strange to tell !) " we glory in tribula- 
tion also, knowing that tribulation worketh patience, and 
patience experience, and experience hope, and hope ma- 
ketb not ashamed, because the love or God is shed abroad 
in our hearts by the Holy Ghost." 

5. They are noble antidotes against, and preservatives 
from sin: u Ere I was afflicted, I strayed, but now I 
keep thy word." 

6. They assimilate th* saints to their glorious Head, 
their sympathizing and feeling High Priest, who was 4 * a 
man of sorrows, and acquainted with grief:" yea, in the 
woik of redemption, * 4 the Captain of their salvation was 
made perfect through sufferings." 

7. They give a general disgust of all created things, 
and prove the creature to be subject to vanity; hence, 
says one much inured to affliction, " I have seen an end 
of all perfection." 

8. They teach humanity and sympathy to fellow crea- 
tures in the same circumstances. Israel, from their being 
strangers, were to know the ueart of a j^ra^ge •, * id deal 
kindly with him; and in this men ought to '>i,:tate i>im, 
u who suffered, being teu.pted, that ne n%tgh£ know how 
to succour them that are tempted, and be a merciful High 
Priest to his people." 

9. They make very bumble, and break the haughty 
mind, and bring down ; \ t : " I shall go 
softly all my years, in the > t terpess of my soul ; my sou! 
is as a weaned cm id : ' and God has this in view by them, 
to hide pride from man. 

10. They make the man rightly exercised therein, to 
know himself, and thktk o.^ his forme? ways; to resort 
often to the throne of grace, jjpo often <o God, and increase, 
as it were, the acquaintance between God and his soul : 
" In the day of my trouble t sought the Lord." 

11. They give clear and certain proof of the provi- 
dence of God, who in six troubles and in seven delivers 
out of them. They preach his power, 1j makes his 
people pass til rough fire and water, not to other ruin, 
which we might well expect, but to a wealthy place, to 
heaven and to glory. 

12. They prepare for glory, and make us fit to join the 
company of those that came out of great tribulation, and 
have washed their garments and made them white in the 



42 SOLITUDE SWEETENED ; OR, 

blood of the Lamb, therefore are they before the throne 
of God, and enjoy him in all his divine plenitude, world 
without end. 

Shall I, then, despise the discipline of heaven, from 
which none are exempted, no, not the Son of God? Yea, 
all tne heirs of glory are brought up in the school of the 
cross. O royal privilege, inestimable blessing, to be un- 
der the care of heaven, and tuition of God! Away, 
despondency, begone ; thou wouldest cast a covering 
over the love of iii.ii who is my tower in troublous days ; 
and make me conclude hardly of him who has thoughts 
of kindness towards me. Can infinite wisdom be at a 
loss to contrive, or infinite power nonplussed to bnug to 
pass, to bring to perfection, my relief? Till then, I shall, 
I will believe ; nor shall I look to means, or tie Omnipo- 
tence to them. Bring Israel to the rock to quench their 
thirst ! What ! Can solid flint be converted into a cooling 
stream? But, lo! the aged sides divide asunder, and let 
the promised springs refresh the parched hosts. Omnipo- 
tence, rather than not perform, will stop the course of na- 
ture, and make the restless billows rise in liquid walls, ■ 
that Israel's bondaged sons may tread the trackless sand ; 
will bid the raven feed, with morning and evening care, 
the wandering prophet; and forbid the fire to burn, or 
even to singe the garments of the glorious martyrs ; yea, 
to feed his chosen people, he creates and rains down 
manna from above. Woo, then, should bound his pow- 
er, or doubt his faithfulness? God will never break his 
word, whatever men think, nor falsify his faithful prom- 
ise. — Cursed unbelief implies, that either God promises 
what he never intends to perform, or what he is not able 
to perfect; both which are blasphemous; both which, O 
my soul ! abhor, and rather rejoice in tribulation, Which, 
when watered with the dew of heaven, is so far from be- 
ing a barren soil, that it is the nursery of other graces, 
and brings forth patience, and patience experience, and 
experience hope, and hope strong confidence, and sweet 
dependence on that God whose iove is shed abroad in the 
heart by the Holy Gnost. 

Again, in affliction the saints are ascertained of the love 
and care of God, when their prayers enter into his holy 
habitation, and their requests are answered to the joy of 
their soul. Hence it was sin in Israel to chide with Mo- 
ses, and to quarrel with God, when brought into difficui- 



MISCELLANEOUS MEDITATIONS. 43 

ties and dangers that seemed inextricable every way. 
Before them the Red Sea forbids them to advance, high 
hills on every side hinder their escape, and behind ad- 
vancing hosts swoln with rage, and ravening after blood, 
deny a safe retreat. Now man is more than nonplussed ; 
all courage fails ; faith and hope are low ; fears are high ; 
and, alas ! their eye is not towards Him who can do all 
things, and who did instantaneously, to manifest his pow- 
er, and fix his people's faith in himself, divide the raging 
floods, and build the restless waters in chrystal walls, to 
bound their steps in ways cot known before, and clothe 
their rear in shady night, which darted pitchy darkness 
in the eyes of the keen pursuer. 

Seeing Thou, O Governor of men ! canst make crook- 
ed things straiijht, rough places plain, and affliction even 
to become a friend, I will rejoice in thee forever, nor 
quarrel at thy conduct. Yea, wo to them ; nay, wo to 
me, if I use any unlawful means, or be too anxious to set 
my nest on high, that I may be delivered from the power 
of evil. Agitating affliction, like the flux and reflux of 
the sea, casts out mire and dirt, sweeps its troubled bo- 
som, refines the affec' ions, and purifies the soul. Take 
courage, O my soul ! and mind that yet a little while and 
sin is no more, and sorrow is no more, and terhptations 
are no more, and troubles are no more, and time is no 
more : but yet a little while, and love, and life, &nd light, 
and liberty, and joy, and giQiy, rapture, and delight ; in 
a word, God and all his fulness, are thine for evermore. 

MEDITATION XXIII. 

PRIVATE EXPERIENCE. 

i>%24, 175T. 

O THE wonderful condescension of God ! If he looks 
into heaven, among thrones and dominions, seraphim and 
•cherubim, it is humility,- stupendous humility. How much 
more.wben he casts his caring eyes on this inferior world ! 
But stiil most of all, when he hears the cries, and an- 
swers the requests, of one who is infinitely less than the 
least of ail his mercies! Thou hast heard, and I am re- 
vived ; thou hast answered me, and I am confirmed in my 
belief of thy love towards me. O Lord ! henceforth 
let ail my love be thine, and on thee let all my faith de- 
pend. Now I know to whom to fly, and where it is safe 
to hide me. N ow I know, that one day is to God as a 



44 SOLITUDE SWEETENED ; OR, 

thousand years, and that whatever he can do in a thou- 
sand years, he can do in one day. Now, to the friend 
thatsticketh closer than a brother, with confidence I will 
cleave. Faith could never be too large in its requests to 
God in prayer ; but God has many a time gone beyond 
faith in his returns of mercy, and made the blessing 
broader than belief itself, and more extensive than the 
utmost expectation. 

Alas ! it is night in the soul, when unbelief suggests 
that God's ear is heavy that he cannot hear, and his hand 
shortened, that he cannot save. Lord, let such a night 
never spread over my horizon ; but Jet the day-star of 
faith spread out the purpled morning, till the glorious sun 
bring in the perfect day — Mine extremity has been, and 
still shall be, thine opportunity to appear in my relief. 
Circumstances with me may come to my utmost, even to 
my last extreme, but can never come to thy utmost ; but 
even though it were so, thou canst save to the uttermost 
all that come unto thee. Let others conclude of the con- 
duct of providence as they please ; but for my part, I 
approve and praise, and henceforth shall be at thy dispo- 
sal, O glorious Governor of men and angels ! Do with 
me as thou wilt, for thy kindness I have experienced from 
my cradle, and shall do to the tomb. The world is a 
stranger to the mystery of providence, and to the com- 
munion thy people have with thee therein. They know 
nothing of the prayer of faith, nor of the return of 
prayer. When the soul is helped to take firm hold of 
God in the promise, and to look to him alone, and noth- 
ing else, and none besides, it is a prelude of approaching 
mercy. Now, if ray conscious soul can blush, let me be 
ashamed out of my unbelief for ever. Blessed be thy 
name that thou hast not dealt with me as I have sinned, 
given me mine own measure into my bosom, and repaid 
my low thoughts of God with scanty outlettings of thy 
kindness. Now, O Lord ! hold me in the hollow of thy 
hand, and under thy wings let me reside ; while any way 
thou shalt dispose of me, shall every way delight me, till I 
am brought at last beyond the line of time, where,- chan- 
ges and mutations shall never more take place 



MISCELLANEOUS MEDITATIONS. io 



MEDITATION XXIV. 

ALL PLENITUDE IN CHRIST, TO ANSWER ALL THE 
WANTS OF HIS PEOPLE. 

May 24, 1757. 

In Christ dwells all the fulness of the Godhead bodily, 
that out of his fulness I may receive, and grace for grace, 
— Have I destroyed myself by sin? On him who is mighty 
to save from sin and wrath has God laid help for me. — Is 
my foolish mind darkened, and am I a guilty, polluted, 
and ruined wretch? Of God he is made to me wisdom, 
righteousness, sanctificarion, and redemption. — Ami of 
yesterday, and pass away as a shadow ? He is the ancient 
of days, and endureth for evermore. — Am I of few years, 
and full of trouble ? He is my life, the length of my days, 
and the joy of my heart. — Am I exposed to contempt ? 
He shall be to me for a crown of glory, and for a diadem 
of beauty. — Am I travelling through the wilderness ? He 
is my staff, and on him I lean all the way. — Am I on my 
last journey to my long home? He is my leader, and my 
reward. — Am I a sheep ? He is my pasture, and my 
green pasture too. — Am I hungry and thirsty ? He is my 
heavenly manna, and gives me to drink of the water of 
life.— Am I weary? He is my rest and refreshing. — Am I 
weak ? He is strength to them that turn the battle to the 
gate. — Am I oppressed and wronged ? Me is my Judge, 
and my avenger. — Am I reproached ? He will bring ; forth 
my judgment as the noon-day, and the reproach of his 
people he will wipe away. — Am I a stranger i He is my 
shield. — Am I a soldier ? He is my Captain, and complete 
armour. — Must 1 fight in the field of battle ? He is my 
covering in the day of war.— Do I sit in darkness ? He 
is my li^ht. — In doubts ? He is my counsellor. — Am I ig- 
norant ? He is made of God wisdom to me. — Am I ami- 
ty ? He is my justification. — Filthy ? Pie is my sane t loca- 
tion. — Am I dead ? He is my life, and quickens those that 
are dead in trespasses and sins.— Am I poor ? He is the 
pearl of great price, and can fill all my treasures. — Am I 
blind ? lie, and none but he, can open the eyes of one 
bora blind. — Am I naked ? He has white raiment to cover 
the shame of my nakedness. —Am I in the very utmost 
necessity ? He is a very present help in time of trou- 
pfce. — Am I exposed to the hurricanes of tdversirv ? He 
K 



46 SOLITUDE sweetened; OR, 

is a refuge from the storm, a covert from the blast, as ri- 
vers of water in a dry place, and as the shadow of a great 
rock in a weary land. — Aral afraid of being left alone ? 
He will never leave me, nor forsake me.— Do I wait the 
performance of the promise ? He is the yea and amen of 
all the promises of God. — Do friends and brethren prove 
false } He is the friend that sticketh closer than a broth- 
er. — Am I in danger, as to my outward man, from diseases 
and death ; as to my inward man, from sin and Satau ? 
IVJylife is hid with Christ in God ; and when he shall ap- 
pear, I shall appear with him, in my body immortal, and 
glorious in my soul. — Is my cause tabled in the court of 
heaven ? There he is my Advocate. — Do I offend the 
Father ? With him he is my intercessor. — Do I suffer in 
my body, and am grieved in my mind ? He bare my in- 
firmities, and carried my griefs. — Is my mind disquieted, 
and my soul debarred from peace ? He is my feeling High 
Priest, and, in that he was tempted, knows to succour 
them that are tempted, — Am I injured in my estate, and 
reduced in my circumstances? He, the heir of ail things, 
though he was rich, yet for my sake he became poor, that 
I through his poverty might be made rich. — Do I suffer 
ih my character ? He was numbered with transgressors, 
called a Samaritan, a glutton, a wine-bibber, and a devil. 
—-Do I suffer in the death of friends, tiie nearest and 
dearest? Well, he in the fatal night was left alone: all 
the disciples forsook him and fled ; and he, my only 
friend, can never die. — Must I undergo death, and be 
laid in the grave ? He has taken away the sting of death, 
and spoiled the grave of its victory.— Must I rot I He 
shall be my resurrection, and raise me to immortality and 
bliss. — Would I go to God and to glory ? He is my way, 
and must admit me into the palace of the great King, 
where I shall abide for ever. 

In fine, he is my kinsman, my physician, my prophet, 
priest, and king, my father, head, and husband ; and here- 
after, when I shall dwell in the land of bliss, in the city of 
God, he will be the light thereof ; and since I am to wor- 
ship there for ever, he will be the temple of the general 
assembly and church of the first-born. My wants are 
many, but his fulness is infinitely more. The morning- 
dews and fructifying showers water the fields, and refresh 
the parched furrows ; but wfaat are they to the exhaust- 
less ocean I $q what is all that I enjoy below (and ye£ 



MISCELLANEOUS MEDITATIONS. 47 

with thy goodness I am satisfied) to the exuberant fulness 
of the heavenly bliss ? O ! then, how shall my soul be re- 
plenished when possessed of this infinite all, through eteiv 
nity itself! 

MEDITATION XXV. 

PRAYER AND PRAISE. 

i!%29, 1757. 

PRAYER and praise is the employment of the two fa- 
milies of earth and heaven, the church militant and the 
church-triumphant. Prayer is the native breathings of 
the heaven-born soul, the lispings of the child of grace* 
who, when grown to the stature of a perfect man in Christ 
Jesus, and taken home to his higher house, breaks forth 
into melodious straius of praise. Prayer suits the state 
below, and praise the state above. Here I am vexed 
with sin and temptation, with wants and infirmities, 
therefore I pray ; but there I shall be blessed with the re- 
moval of sin and temptation, of wants and infirmities ; 
therefore I shall praise. Here God gives all, but for his 
gifts he will be inquired of by the house of Israel, that he 
tway bestow them ; hence prayer is now my duty : But 
there he has given all things, and for his gifts he will be ac- 
knowledged by all the heavenly host ; — hence praise then 
is my debt. Prayer is the soul pouring out itself to God in 
a state of trial ; and praise is the soul's pouring out itself to 
God in a state of triumph. Now, as our life is a life of 
trouble, a complication of calamities, and a scene of af- 
fliction, prayer is more properly our continual exercise ; 
for, " if any man is afflicted, let him pray:" But on 
high, as all is peace, perfection, purity, and joy, praise is 
most properly their exercise ; hence the hosts before the 
throne are said " not to rest day nor night" in praising 
him that sits thereon for ever. Yet as judgment is mixed 
with mercy, and our condition, however calamitous, has 
something in it comfortable j therefore praise also waits 
in Zion on the Hearer of prayer. The foundation of 
prayer is God's all-sufficiency and promise, aud my insuf- 
ficiency ; for if I needed nothing, I should ask nothing, 
even at the hand of God ; like those of old who said, We 
are lords , we ivill come no more unto thee; and as I must 
believe that God is, if I come unto him. so I must be- 
lieve that God has to give, and will give according to his 
promise, if I ask of him*. 



48 SOLITUDE SWEETENED; CR, 

O divine exercise below ! for while I present my sup- 
plication, and narrate my grievances, I am sometimes 
transported from these glooms of anguish to a mental calm 
and tranquillity of mind, where I am filled with rapture, 
while I by faith foresee all my requests fulfilled, and the 
causes of my sorrow annihilated in his love. By prayer, 
the soul's embassy on the most interesting affairs is carri- 
ed to the court of heaven, sometimes in broken senten- 
ces devout ejaculations, pious aspirations, sighs, and 
groans. By it I reveal my mind to the Most High, ease 
my burdened breast, and devolve all my difficulties on 
God, and then composedly rest. This is the christian's 
evening ana morning sacrifice to God; but the prayer- 
less person is the profane atheist, who denies adoration 
to the author of his being. O ! then, to be sensible of the 
majesty of God, for fear of whom my very flesh should 
tremble ! 

O deluded Papist ! why commit thy suits to angels, or 
departed saints $ Though they were concerned for thee, 
which they are not, yet, seeing they attend the throne of 
God in the highest heavens, they can neither know of thy 
complaints nor thee, unless possessed of omnisciency, 
which it were blasphemous to suppose. But is not God 
every where, and fills the very heart ? As in him thou 
livest, mo vest, and breathest, so in him thou thinkest ; and 
to him alone, through his beloved Son, thou shouldst pour 
out all thy complaints and supplications. Friends may 
l>e removed, acquaintance taken away, public worship 
without reach, liberty denied, I banished from my native 
land ; yet the soul and prayer must never separate. The 
royal charter is lodged within my breast, that I maybe 
robbed of every thing sooner than of liberty to come with 
boldness, through the blood of Jesus, to the throne of 
#race. The wicked, through his pride of face, will not 
call upon God ; but it is my highest honour to be admit- 
ted into the presence of the King eternal, and to have his 
ear open, and attentive to my request. What is the saint's 
prayer book ? Just affliction, and a body of sin and 
death lying hard upon him, and Christ, in ail his divine 
offices and endearing relations. The first teaches him for 
what to pray, and the last to whom. In this divine exer- 
cise, God condescends to wrestle with his people, and in 
the struggle to be prevailed upon : "Let me go,'' says 
God j" I will not/ 5 says the wrestler, '• till thou bless 



MISCELLANEOUS MEDITATIONS. 49 

me." In prayer God and the soul meet, and hold com- 
munion together ; then the curtain of heaven is drawn 
aside, that I may look in and see my large possessions ; then 
do I get a glance of the King in -his beauty, and a glimpse of 
the excellencies of the life above, so that I am filled with 
wonder, and desire to depart, and to be with Jesus. This 
is the well at which I drink the heavenly water, and am 
refreshed and strengthened for my journey. Lord, while 
allowed to come into thy presence with boldness, let se- 
cret sin (ah ! what avails it that the world does not 
know ?) never cause a secret shame before thee. Mean- 
time, may I know in whom I believe, to whom T reveal 
my cause, and utter my complaint, and rejoice because 
the day is approaching when I shall not need to ask any 
thing, because possessed of all. O eternal triumph! 
when my prayers shall be turned into praise, my com- 
plaints into acclamations of joy, my mourning, sigh-, 
and groans, into hosannas and endless hallelujahs ; wheu 
beams of glory shall dilate my ravished powers of mind, 
and sacred plenitude overflow my raptured soul for 



MEDITATION XXVI. 

ON A ELIKD BEGGAR. 

June 1, 1757. 

POOR man ! thou walkest in darkness, though pre- 
sented on every side with noon-day beams. Thou must 
commit thyself to the conduct of thy fellow creatures, 
and by them be led from door to door, seeing " those 
that look out at the windows are darkened." Who can 
but sympathize with thy condition, and pity thee ? Poi- 
son unknown to thee may be poured into thy cup, thou 
mayest fall into the fire or the water, or the ditch ; may- 
estdash thy foot against every stone, and have the naked 
sword brandislied at thy breast, while, ignorant of thy 
danger, thou makest no attempts to escape. 

How melancholy, then, the case of the men that 
are spiritually blind, that drink the cruel " poison of 
asps," that fall into every sink cf sin, that run into 
every danger, rush " on the bosses of Jehovah's buck- 
ler," and oppose their hardened breasts against the 
naked point of justice's flaming sword! And how sad 
thut the persons in this condition, ignoiaut of their 

E e 



CO SOLITUDE SWEETENED; Oft, 

clanger, should sport with wrath, and make a mock at 
sin ! 

If we heard of whole nations struck blind, and 
siot one left to lead another, but all perishing in tins 
deplorable situation, how would we feel in the tender- 
est manner for them ! Now, are there not whole na- 
tions that sit in the region and shadow of death, that 
grope in the darkness, and never find their way to hea- 
ven ? For them, therefore, we should feel in a manner 
tender above expression, from the very bottom of our 
souls. To the b frighted tribes, would not mankind 
from every quarter of the globe, send to afford- them 
ail possible relief? And should not all christian pow- 
ers exert themselves to their very utmost, to spread 
the saving knowledge of a Saviour among the heath- 
en? Could a man recover the blind, how would they 
gratefully accept the cure, and bless the healing hand ! 
But, in a land where life and immortality are brought 
to light, how many sit in the shade, and will not quit 
their gloomy cell for all the beauties of the day ? Hap- 
py those who have the eyes of their mind opened, and 
in his heavenly light see light clearly ; who see the 
deformity of sin, the beauty of holiness, the excel- 
lencv of religion, the necessity of the uew birth, the pre- 
ciousness of Christ, and shortly, in the light of glory, shall 
see as they are seen. 

MEDITATION XXVIL 

LOVE IN SAINTS. 

LOVE is a passion implanted in the human breast, which 
once was wholly a right seed, but is now turned in- 
to the degenerate plant of a strange vine. Ere sin en- 
tered into tire world, love wholly centered on God ; 
then the fire burnt purely, and the soul ascended in 
the sabred Same to God. Then there was sweet in- 
tercourse between heaven and earth, and man main- 
tained communion with his Maker. Admiring the beau- 
ties of creation, his soul with pleasure ascended up the 
streams of created excellencies, to the fountain of un- 
created glory ; and, ravished with the view, he saw his 
interest in his Maker to be of another kind than 
the lower world could clalrii< This was bliss, and it was 
this mad? fmradiseso asear akin to heaven. This, and not 



IVIISCELLANJEOUS MEDITATIONS. 51 

the blowing flowers ; this, and not the verdant groves ; 
this, and not the spreading streams ; this, and not the 
fragrant gums ; this, and not the bending bows ; this, 
and not the warbling tribes ; this, and not a cloudless 
sky ; this, and not the sight of angels ; this, and not their 
mutual love, made our first parents happy in their first 
abode. 

But man no soouer admitted sin and Satan in, than 
God in justice drove him out of paradise, and fiGm his 
station too ; and what tongue can tell his sad condition 
now ? His love is not only cooled towards God, but cor- 
rupted from God ; hence he worships the creature more 
than the Creator, who is God over all blessed for ever. 
As the lion with terrible majesty hunts his prey through 
the trembling forest, while the spider, with silent cun- 
ning, catches the fly sporting on the window, or entangled 
under the web ; so, from the throne to the dunghill, eve- 
ry person pursues vanities adapted to his state, but 
quite destructive to his immortal soul. O how has man 
gone back by a perpetual backsliding ! God punishes it 
in an awful manner ; for as they like not to retain 
God in their knowledge, so God gives them up to a re- 
probate mind. They choose their ways, and God choo* 
«es their delusions. God is not in the counsel of their 
heart, and they are not under the conduct of his Spirit. 
They provoke God toanger by their vanities, and he puts 
them to pain with vexation and woe. But what is still more 
to be wondered at, is, that after God has given the bright- 
est manifestations of his infinite love, in readmitting the 
rebel into friendship, through the surferings of his well- 
beloved Son, man should still pursue shadows, and pour 
his love on perishing trifles. And art not thou my soul, 
blame-worthy here, that art busied every day about 
vanincs, but cold, key-cold, in love to the perfection of 
beauty." 

Surely the angels of light, and the spirits of just men* 
made perfect, are surprised to see the expectants of the 
same glory, deluded, charmed, and enchanted with per- 
ishing vanities, and not enraptured with the chiefest 
among ten tiiousand. The inhabitants of the better 
country despise our sin-burnt beauties, and worm-eaten 
excellencies: yea, they would blush to mention our de- 
light*, or to take up the object of our love in their lips. 
What would aseraph>oare for the sceptre of a tevrc 



$2 SOLITUDE SWEETENED; OR, 

empire? or a glorified saint for the government of an 
earthly kingdom ? And why should I, then, care so much 
for less things, who in my expectations, am travelling to 
the same place, and rising to the same glory ? 

May I, then, for a moment draw aside the curtain of 
time, glance into the other world, and get a glimpse of 
the object of my love. Ah me ! the vision is too bright, 
the glory too refulgent for my feeble sight ! See all 
the heavens enlightened with his glory ; crowned with 
majesty divine, he fills his lofty throne, and sways the 
sceptre far through all existence. See seraphim and 
cherubim bow before him, and mighty angels fall pros- 
trate at his feet. Yea, see him in thy nature stand and 
plead for thee, not forgetful of thy need, nor deaf to thy 
distress, amidst his boundless glory. See approaching 
myriads, even the ransomed nations, sick of love, adore 
him in unutterable strains. And why dost thou not love 
him ? Thou canst not doubt his power, for he is God ; 
nor his compassion, for he is man ; nor his salvation, for 
he is God man in one person. All heaven is eternally 
enamoured with him; and it would be rebellion to bid 
them lift their love, and lay it on any other. The Father 
loves him, angels love him, saints love him ; and it is 
pleasant in the eye of God that the excellency of all ful- 
ness should dwell in him. Under how many ties am I to 
love him ! for what he hath been, what he is, and what he 
will be to me ; for what he hath done, what he is doing, 
and what he will do for me. Before he made the world 
my salvation was secured in the sure decree ; thus with an 
everlasting love he loved me ; and why with loving kind- 
ness should not I be drawn? Then he rejoiced in the 
habitable parts of the earth, and his delights were with 
the sons of men. 

Again, I should love him for what he is. But- here 
words cawnot express my thoughts, nor my thoughts my 
subject. He is the mighty God, on my side ! The Crea- 
tor of both worlds, for me ! His perfections are infinite, 
innumerable, and eternal ; he is self-existent, self-suffi- 
cient, omnipotent, omnipresent, omniscient, unchangea- 
ble, and independent. He is holy, just, and good, merci- 
ful, faithful, long-suffering and compassionate. In a word, 
God is love ; and love begets its like in the soul of every 
saint, who is filled with wonder at the person of Immanu- 
el ? who is every thing that they or I can need. He satis- 



MISCELLANEOUS MEDITATIONS. 53 

ties every longing desire, performs every endearing of- 
fice, as prophet, priest, and king ; fills every tender rela- 
tion, as kinsman, friend, brother, father, husband. Love 
shali be the subject of my song for ever. 

Again, I should love him for what he will be to me* 
Now, he will be my God even unto death ; my shield and 
sun in the dark vale of dissolution. He will bring me in- 
to the palace of the King, with joy on every side ; will 
be my temple in the highest heavens, and my portion 
through the endless ages of eternity. 

Likewise, how should I love him for what he has done, 
is doing, and will do to me ! — For me he hath done great 
things, whereof my soul is glad. He has, by making his 
soul an offering for sin, satisfied jnstke, magnified the 
law, removed my guilt, and reconciled my soul to God. — 
For what he is doing: He is appearing in the presence of 
God for me, pleading my cause, interceding on my be- 
half, and offering my prayers with his own incense at his 
Father's throne. He is ordering all things well for me, 
perfecting what concerns me, hearing my petitions, mar- 
king my requests, numbering my groans, telling my wan- 
derings, and putting my tears into his bottle; and, as my 
feeling High Priest, sympathizing with me in all my afflic- 
tions. — Lastly, for what he will do : but who, besides 
thee,0 God! knowest what thou hast laid up for those 
that wait on thee? Eye hath not seen, ear hath not heard, 
nor can the most capacious soul conceive, of that abun- 
dant bliss, which only can be revealed in the enjoyment, 
and known in the possession. O happy day! when I 
shall put off mortality, and this clay- tabernacle, and join 
the shining assembly of sinless adorers, whom he feeds 
and feasts with the fatness of the higher house, satisfies 
with his likeness, replenishing every power with his plen- 
itude, and ravishing the whole soul with joy unspeakable 
and full of glory. 

Come, then, my soul ! look from the height of perishing; 
things to the mount of God, where every soul glows with 
sacred love, and dwells among the assimilating flames, 
Didst thou see a man of threescore years chasing flies 
and feathers, like the child of three, what wouldst thou 
think of him? And whiie the world is thy chase, what, O 
my demitted soul ! shall I conclude of thee ? Ransack the 
whole creation of God, and see if all its excellencies to- 
gether can vie with one ray of hisglory, one beam of hrs 



;>4 SOLITUDE SWEETENED; OR, 

love : then let his love to thee constrain thy love to him, 
and thus begin the work of heaven on earth. 

The perfection of bliss in heaven shall consist in the 
perfection of love, for love, is the sum of felicity. Take 
away love from heaven, heaven could no more boast of 
its unbounded bliss. Life, light, love, are the trinity of 
perfection, and the perfection of the adorable Trinity. 
Of all the heavenly graces, love only returns to heaven, 
without any change, but of putting on perfection, and 
casting out fear. To dwell in love, and to dwell in God, 
cannot be separated ; and the more I dwell in love, the 
nearer I dwell to God below ; and when at last I rise to 
the highest degrees of love, I shall arrive at the nearest 
communion with God. 

Roll on, ye longed-for days, and come, thou everlas- 
ting dawn, that I may plunge into this sea of bliss, this 
ocean of eternal love, and know what it is to love him to 
Cke full, whom here I scarcely dare allege I love. 

MEDITATION XXVIII. 

LOVE IN GOD. 

LOVE in the saints is a noble grace, but superlatively 
glorious in God. On it angels look, and admire ; and I 
should look, and adore. Every thing in God has the ma- 
jesty of a God. Hence his mercy is in the heavens; his 
truth reacheth to the clouds ; his justice is like the moun- 
tains ; his judgments are a great deep ; his pity is like 
that of a father ; his patience great to a miracle ; he is 
ready to forgive ; his goodness is abundant unto all ; and 
his love, in heisht, breadth, depth, and length, past 
knowledge. Although the mercy-seat that dwells so 
long between the cherubim of gospel-grace shall in a little 
be turned into the fiery throne o" judgment, and long- 
abused patience into indignation and wrath ; when the 
royal signet, that sealed the salvation of thousands, shall 
stamp the irreversible doom of an unbelieving world ; yet 
love in God shall undergo no change. Here, it shines as 
the morning-star, through the scattered clouds ; there, as 
the noon-day sun, in the illuminated regions of glory. 

" From everlasting to everlasting" is the epithet of 
love. A love without beginning and without end, gives 
a bliss without limits and bounds. This amazing love of 
Ood produces a sweet similitude in the love, of his saints * 



MISCELLANEOUS MEDITATIONS. 5j 

so that, as the dne measures with the existence of God, 
from everlasting to everlasting, the other measures with 
the existence of the new creature, from the hour of con- 
version to all eternity. Their gifts shall end, their gra- 
ces change, faith be turned into vision, hope into fruition ; 
but love shall neither end nor change ; it shall heighten 
and brighten in the altitude of glory, when the drop is 
lost in the ocean, when the soul arrives at its centre, and 
rests, with ineffable complacency, and unknown delight 
in God. 

Again, O how free is this love of God ! nothiug moving 
him to love. When we love, it is for something we think 
excellent and agreeable to us ; but he loves the naked 
child when weltering in its blood, and, as a proof of non- 
such love, dresses, salts, swaddles, clothes it, and makes 
it comely through his comeliness being put upon it. 

Again, his love is a full love. The oceans ebb and 
flow; if atone time they cover the shores, at another 
time they leave their beds bare and dry ; but his love is 
perfect in its plenitude, notwithstanding these boundless 
oceans that have watered the whole universe ; that have 
run in mighty torrents among the angelic and seraphic 
hosts above, and in amazing inundations among fallen 
men below. — Though there be repeated manifestations 
of love to his hidden ones, and thousands of his favour- 
ites feast on this heavenly food, while travelling through 
the howling wilderness ; yea, though the egress of love, 
through the unnumbered ages of eternity, shall be con- 
tinued to the glorified throng, still its ardour and exu- 
berance will be evermore the same. The ocean will 
cot be one drop less for all the waterings of the fields ot 
bliss. After the Sun of Righteousness, through a dura- 
tion in eternity beyond conception, and above the reach 
of thought, has illuminated the spacious continent of g!o« 
ry with his beams, not one ray, not one irradiation, shall 
be in the least diminished. 

Again, his love is efficient, active, and an operative 
love. I may love a fellow-creature, or an absent friend, 
and yet avail them nothing, nor they so much as know it j 
but the love of God, like the light, reveals itself wherever 
it is. Love draws, and we run ; his love constrains, com- 
pels our love; for a pardoned sinner cannot choose but- 
love. Wherever the heavenly spark fall$ it sets the soul 
to a. fame* 



£6 SOLITUDE SWEETENED ; OR, 

Again, the love of God is a fixed and unchangeable 
love ; and the more the soul is in sorrow or distress, 
the more free and full are the communications of di- 
vine love. In the time of need, the world's love will 
give us the slip ; but in the most calamitous circum- 
stances, sacred love performs the part of two loves, 
and sticketh closer than a brother. Mortals' love (alas ! 
how many can attest the truth of this !) may to-day 
appear ardent, steadfast, and sincere, but to-morrow be 
entirely cooled ; yea, converted into slander, hatred, 
and revenge. But let all the sons of God know, that 
divine love shall be to them what the holy waters were to 
the prophet, ever on the increase, till it be an ocean to 
swim in forever. Against fears on every side this is com- 
fort, that God will rest in his love. 

Divine love is also a beneficent love. Jonathan loved 
David exceedingly, but could not do much for him, nor 
save him from being expelled his native country ; but 
the love of God is fruitful of every blessing ; is the 
tree that bears all kinds of fruits that nourish the soul, 
and f^ast every power. The \ove of poor men can bring 
no advantage to the persons loved ; but when God sets 
his love upon a sinner, all at once, he who had nothing 
of late, has all things, life, liberty, friends, riches, glo- 
ry % a kingdom ; sufficiency here, and all-sutiiciency here- 
after ; in a word, all that can be named, sought after; 
wished for, or thought upon. Then, ye sons of earth ! 
bug yourselves in the embrace of wealth, and bless 
your own condition, but presume not that you are the 
favourites of Heaven because his common providence 
pours upon you. As for me, may I be the object of 
this love, and, in spite of poverty, I am rich ; in spite 
of sin, lam secure, and walk on triumphing to the better 
country. 

But again, the love of God is an intimate love. O 
how the high and lofty One reveals the secrets of his 
covenant, and the sweets of his love to the soul, where 
he condescends to come and dwell! When by the Ho- 
ly Ghost, the love of God is shed abroad in the soul, 
what heavenly joy refreshes the whole inner man ! 
*' I know thee by name,* 5 says Job ; " I beseech thee 
show 7 me thy glory," says Moses. The intimacy begun 
:-n time, is the* bliss of eternity, and in greater or les- 
ser degree is the nriv: ?erv freII- T, ~; The mofe 



MISCELLANEOUS MEDITATIONS. 57 

our fellowship is with the Father, and his Son Jesus Christ, 
the more of his divine likeness we shall put on: and 
in the other world, in the different degrees of assimi- 
lation to God, consist the different degrees of glory. 

Again, the love of God is infinite •> and what that 
is, none but an infinite Being knows. Oars is a spaik, 
lus the sun ; ours a drop, his the ocean. 

Again, his love is uninterrupted. Not sin within us, 
hell without us, nor Satan accusing us at the throne, can 
interrupt his love ; this is encouragement to serve him 
in spite of sin, and in the face of enemies. 

Lastly, his love is eternal. Heaven and earth shall 
pass away, but love will not.. Time must end, but 
love attends the saints beyond the grave. Death cools 
the love of the. nearest relations, but cannot separate 
from the love of God. Love is the quintessence of 
bliss, the heart of heaven, the joy of angels, the song 
of the redeemed, and the character of God. O happy 
day! when I shall rise to enjoy love that transcends 
the glory of the redeemed, and all the anthems of angelic 
choirs ! 

MEDITATION XXIX. 

DISSOLUTION. 

1.F there is a time to rejoice, there is also a time, yea, 
many a time to mourn ; and God has set the one over 
against the other, that men may not forget themselves. 
This day I have attended the funeral of a friend, who is 
earned away from his weeping widow, aud fatherless 
children, who all bewail him ; yea, Sighs may be heard, 
and sorrow seen in the countenances of his acquain- 
tance. With all the pomp of woe we attend him to the 
tomb ; friends gaze wistfully as the envious mould con- 
ceals him from their sight. The ceremonies are concluded, 
and all retire as concerned with him no more. — Though 
sea and land cannot separate between living friends, 
yet three feet deep of earth separates betwixt the dead 
and the living, unties bends, dissolves relations, and per- 
petuates the disjunction. 

Poor woman ! why dost then weep ? Thy husband 
is not dead, butsleepeth. Hfa weary dust is not carri- 
ed to gloomy confinement,- but laid to rest on a bed of 
undisturbed repose. lie is delivered from toil, from 
F 



55 SOLITUDE SWEETENED J OR, 

trouble, and from sin. The sword of the foe cannot af» 
fright him ; the tongue of the slanderer cannot disturb 
him ; the envy of hell cannot distress him. Fire may 
calcine his lifeless ashes, but cannot consume his hope. 
Earthquakes may cast his body out of the grave, but 
cannot awake him out of his sleep. While thus his body 
rests, his soul triumphant reigns ; and having dropt his 
frail mortality, he is now as an angel of God. Reserve 
thy tears for more mournful times, nor grieve for him 
who is happier than thou canst conceive. Enviest thou 
for his sake ? Wonldst thou have him less happy, that 
thou mayest be less miserable I Though thou shouldst 
be drowned in sorrow, he is all song ; and not the deep- 
est anguish of his dearest friends, though placed in his 
eye, could give him one moment's pain, interrupt the an- 
them, or mar the heavenly melody. Why should all 
thy mental powers surfer in the tempest of thy soul, be- 
cause the gracious Pilot of souls from storms and tem- 
pests, darkness, and distress, raging seas and roaring 
winds, has landed thy friend safe on life's pacific shore ? 
A little, and a friendly gale shall blow thee after him : 
then spend not the short (who can tell how short !) inter- 
val in repining at his passage, but in preparing for thine 
own. Indeed, a word sad enough, thoH art a widow. 
Well, God is the widow's judge out of his holy habi- 
tation, and can be better to thee than ten husbands. If 
faith be strong, thy refuge is not weak. Hast thou 
fatherless children? leave them to God, he will preserve 
them alive ; and happy the orphans whose God is the 
Lord! 

But what instructions should arise from the whole to 
me ? Why, I should live above this present state, be- 
cause I am shortly to pass from it. Neither should I 
envy the worldling's heaps, or the increase of his glory, 
which cannot descend after him to illuminate the solitary 
cell. The inside of the royal sepulchre is as dark to the 
interred king, as the intermingling mould is to the mean- 
est corpse ; and mortality is preached alike from both. 
None have a glorious passage through the vale of the 
shadow of death, but such as walk in the light of his 
countenance, whose beams dispel the glooms of death, 
and guide them through the darksome step to bright 
eternal day! 



BIISCELLANEOUS MEDITATIONS* 59 

Again, in this man (and a few days will realize the 
scene) I see myself dead, buried, and forgot. And how- 
ever fond our friends may be of us when alive, yet when 
we breathe our last, we inns t be buried out of their sight. 

to have an interest in that best of friends, in that sweet- 
est love, who, when the whole world casts us out, will re- 
ceive us to himself. 

MEDITATION XXX. 

THE DEATH OF THE WICKED. 

1 HE wicked and the righteous live a different life, and 
die a different death. Have not mine eyes beheld the 
melancholy scene ? — one posting into the unseen world, 
unprepared and thoughtless, unless conscience, though 
a long slumberer, be unwelcomely awaked at last. But 
perhaps he may sleep on in carnal security, till, stripped 
of flesh, he plunge into the raging flames! Have not 
mine eyes seen a dying person (methinks I see him still) 
tossing and tumbling under the gnawing pangs of some 
acute disease ; sleep debarred from his eyes, on whose 
lids sat the shadow of death, calling often, and in a melt- 
ing manner, for help from his physician, but in vain I 
Every power is invaded, every part besieged, and death 
denies a moment's respite from the war. Yet we hear 
not one word of his eternal state, of his immortal soul ; 
nor one request for mercy, from God as reconciled in 
his Son. The world, when well, was ail his care ; nor 
can he alter, when sick, his favourite schemes. As he 
listed he lived, and as he lived he dies. As the tree grows, 
so it falls. Then may I live to God, and die in God ;— 
grow to grace, and fall to glory ! 

Friends and spectators are very much concerned to 
see him writhing under the agonies of death, and sym- 
pathize with every groan ; but for the most part look 
no further, nor pity his soul, that is in a little to fall 
into the hands of the living God. But the combat is en- 
creased, the attack is visibly more stout, and strength to 
resist is sensibly decayed. His friends, careful but too 
late, call mightily for prayer now ; as if God could be 
forced into friend>hip with the man, at his last moments, 
who has been all his life his foe y or heaven won for hira 
who never sought for it ; yet prayer is our duty at the 



60 SOLITUDE SWEETENED ; OR, 

last, but dangerous to delay to the last. At length, 
amidst insupportable agonies, he yieldethup the ghost, 
and is no more. Attending friends pour out tiieir sor- 
rows in a Hood of tears$ yet are not a little glad to see 
his suffering body lie at rest ; and then they dress his 
stiffening limbs, and wound his lifeless clay. They are 
fondly ignorant of the state of his soul, and gladly hope 
the best. But will ye talk deceitfully for mercy, to the 
injury of adorable justice? At death, shall heaven be 
his possession, who would not have a gift of it on earth ? 
Shall he dwell with God in eternity, who walked contra- 
ry to God in time, nor repented at death ? 

Aliishushed,and those concerned are quiet again ; the 
tears dry up, and it is irreligious boldness to look beyond 
the grave. But mine imagination follows him. Forbear, 
presumptuous thou. ht, and mind thine own concerns I 
Ah ! I must peep into eternity, and, through the tele* 
scope of revelation, see him brought before the bar, and 
found to have lived and died without God ! Oh ! his fear- 
ful doom! vengeance awakes against him, the vengeance 
of eternal fire, and he is thrown into the flaming gulf 
of hell, where deep he sinks, below my venturous thought. 
His friends refresh themselves, and comfort one another, 
till they recover their wonted mirth and jocundity; but 
not a drop cf water to cool his scorched tongue! The 
ensuing night shall partly repay the watching and wake- 
ful nights they have had about their friend ; but his eyes 
shall never shut, but keep open with ghastly stare, look- 
ing for the wrath, however much he feel, which is still 
li the wrath to come." Their sorrow gradually abates, 
bat his anguish is ever on the increase. Our remem- 
brance, of him rots into oblivion, as his clay crumbles in- 
to corruption ; but wrath never forgets its prey, ven« 
geahee never forgets to ainiet. 

Still my sympathy would penetrate the dark abyss, and 
look with pity on my damned acquaintance,- — Poor soul! 
where is ah thy usual mirth and merry jests? are they 
now forever fled, aud thine uninterrupted exereisc, MW 
eeasing howlings, and r unaveisling complaints? Now 
thou art where sympathy avails thee not, where pity 
cannot enter; no purgatory this, through which thou 
shalt one time or other pass ; it is thy final doom, thy fix- 
ed eternal state. My troubled thoughts are weary among 
tlie shriekings of the danmed, nor longer can abide among 



MISCELLANEOUS -lEDITAIION?. Oi 

these shades of horror. Yea, now I am not bound to 
sympathize with the eternal, irreconcilable enemies of 
Jehovah and the Lamb. The day of grace is past, the 
hour of mercy over ; sin is finished, and hath brought 
forth eternal death; despair is final, enmity consummate, 
and the breach is wide as the sea of eternity ; who can 
heal it ? 

Let me turn, then, my voice unto the sons of men. A 
few moments, and your state, like his, is fixed: will ye, 
then, adventure not only to sport, but to sin away your 
time, which is so precious, and in which you are to make 
sure an happy eternity ? There are no offers of salvation 
beyond the grave ; there is no godly repentance in the 
pit. Now yonr misery has the heavenly halm of God's 
mercy, and here mercy rejoiceth against judgment ; but 
there your misery shall not, even in its longest duration 
and highest degree, exnte mercy, but rather awake fier- 
cer wrath ; while in your agonies you blaspheme the aw- 
ful avenger, who in the destruction of mercy-despisers 
shall rest satisfied. Then give your eyes no sleep, nor 
slumber to yonr eye-lids, till you find a dwelling in your 
heart for God, and a chamber in his promise, an interest 
in his Son. for your soul, that you may be hid in the day of 
visitation, and in the desolation that shall come from far. 

MEDITATION XXXI. 

THE TRAVELLER. 

GENTLEMEN of taste go frequently abroad; and it 
is so much in vogue to wander over some part of the world 
once in life, that he is hardly accounted an accomplished 
gentleman that has not spent a part of his time in climes 
and countries remote from that which gave him birth \ 
whence he returns rich in observations, and mightily im- 
proved, having made an accurate survey among whatever 
people became, whether as to the genius, stature, com- 
plexion, religion, laws, government, rites, and dress of 
the natives; or the merchandise, produce, rivers, soil, 
air, language, &c of the country. And does this render 
men more agreeable company, to have glanced from 
head to foot, as it were, over only one page of the great 
volume of creation? for what is our earth in comparison 
of God's handy works? 

F 2 



62 SOLITUDE SWEETENED; OH, 

His observations must be few, since the shortness of 
his life forbids him,!© stay Jong abroad, unless he intends 
to drop his dust in the tour ; which unhappy event has 
many a time sent sorrow across the seas, for the dear 
youth that shall sec his native land no more. 

Now, to compare earthly things with heavenly, how 
accomplished must the soul be, that shall be an eternal 
searcher into the perfections of God, an entranced be- 
holder of the beauties of paradise ; that shall take a tour, 
through the fields of bliss, and be a traveller in the region" 
of glory ! If this mole-hill heap be surprising for many 
things found therein, as mountains towering to the clouds, 
volcanoes vomiting melted tire, extremes of heat and 
cold, and creatures of tremendous shape and size, and all 
in this small speck of creation, what must the numerous 
excellencies be of his kingdom, which is higher than the 
heavens! O the beauties on the oilier side creation! O 
the glories that beam in pure essential day ! All things in 
time only improve us for one another in the things that 
are temporal ; but there the improvement is for eterni- 
ty, and the mind enlarged for God. O happy day ! when 
I shall rove over the extent of paradise, lost in wonder, 
and ravished with delight, amidst his excellencies ! O the 
innate beauty of his laws, the glory of his reign, the 
splendour or his throne, the mysteries of his being and 
subsistence, and the wonders of his love ! O the comely 
proportion of the inhabitants of the better country ! O 
the rivers of pleasures that water the true Canaan ! How 
pure the religion of the inner temple ! What ecstacy and 
ravishment shall rise from beholding all these beatitudes, 
all these glories, as one interested in them all ! 

Travel, then, ye sons of fortune, towards every wind ; 
rest not in the old world, but ransack the new : Let noth- 
ing pass unobserved, and be delighted with the produc- 
tions of the fertile Arabia, or the teeming Indies : Let the. 
magnificence of the opulent East attract your attention, 
and the curiosities of the learned West gain your regard : 
Not satisfied with the narrow appearance of this atom 
hung upon nothing, I wait for the dawning of celestial d^y, 
to commence an everlasting traveller through all the 
glories above. Surveying the perfections of God, I shall 
hold on my jourrey through unnumbered ages. In my 
tour, I shall find curiosities which could never enter lulu 
the conception of travellers below. Let them talk or 



3XIS CELLAR LOUS MEDITATIONS, SB 

the magnificent structure, or pleasant situation of the 
metropolis of every kingdom, I shall see the. city of the 
mighty King, whose foundations are precious stones, 
whose walls are jasper, v. hose gates are pearls, and the 
streets and city pure gold, like transparent glass ; whose 
laws are love, and whose light is glory. I shall see the 
people that are immortal, and cannot die ; — a kingdom 
where every subject is a king, where every servant has a 
throne, and sways a sceptre. I shall see an assembly of 
worshippers, that are all priests, high priests, and are ad- 
mitted into the holy of holies for ever. I shall see the 
blessed effects of death, and the ecstacies of men that 
spring from the agonies of our incarnate God. I shall 
see finite and infinite dwelling in one person, children of 
wrath made heirs of life, and the family of heaven marri- 
ed to the family of earth, yea, to the heir? of hell ! These 
are wonders to be wondered at, mysteries to be dwelt 
upOn, divine curiosities to be recorded on the table of my 
heart, and mentioned in the grateful accents of my song. 
Then hasten, Lord, that day when I shall set but for eter- 
nity, and commence my journey, my immediate journey 
to thy throne, there to explore the adorable perfections 
of the Godhead, the mysteries of the Trinity, and all the 
glories of the upper world. 

MEDITATION XXXII. 

GRACE In tiic blush, sin not ashamed. 

IT is one of the most surprising things that I have ev r 
observed, That sanctity should be ashamed to look ont, 
but iniquity to show itself at noon. Hence it is one of 
the greatest blessings promised to the lower world, (bar 
" iniquity, as ashamed, shall si op her month ;"' which sup- 
poses, that in bad times she has an impudent loquacity, 
both a whore's forehead in refusing to be ashamed, and 
the tongue of a strumpet in scorning to be. silenced. 
Hence the company of rakes over their bottle, are not 
shy to open to another the mystery of iniquity in their 
most abandoned actions, and to glory hi their shame. 
But when do the saints of (Jod in private conversations, 
to the praise of glorious grace, tell one another what the 
Lord hath done for their souls and rejoice in his good- 
ness? O deplorable degeneracy ? shall iniquity not onr 
and -righteousness, 0k« tbe hh:h 



64 SOLITUDE SWEETENED ; OR, 

conquered kingdom, that dare not shew their countenance 
among their new neighbours, lurk in secret? Is this, 
professors of piety, your kindness to your friend? Shall 
open rebellion against heaven be winked at by those 
that are maintained at the King's table? Shall the words 
of sinners be stout against God, and your words not stout 
against them ? Who should be ashamed, if the sons of 
darkness are not ? Who should face the broad day, if the 
abettors of virtue do not? Yet the one will avow the ve- 
ry practice of iniquity, the other hardly the profession of 
piety ! The gentlemen of the army wis! dare, in defiance 
of the laws, to swear by the sacred name, While the am- 
bassador of Jesus is ashamed to own his office, or avow 
his message, in reproving the open breach of heaven's 
eternal law. 

It is the most impolite appearance one can make in 
company now-a-days, to speak any thing of religion, or 
let it be known that you are a Christian. — Better reveal 
the secrets of necromancy, and the arts of magic, than to 
speak of the depravity of human nature, and the necessi- 
ty of regeneration. If you speak one seutence in favour 
of godliness, the spiritual life, or heavenly-mindedness, it 
is hardly pardonable by the free-thinkers of the day. If 
you adventure to S3y any thing against the more prevail- 
ing and fashionable follies, every one will be on your 
top, and you will be set up as a scarecrow in the table- 
discourse of all your acquaintance, who will pity your 
frenzy, and pronounce you delirious. And if it comes 
abroad that you live near God, and above the vanities of 
time, you will forthwith be a gazing-stock to all, who 
will stare at you as if you were come from another world, 
and were not a fellow-creature But if you keep silence 
at sin, smile at their peccadillos, and live in concert with 
the madmen of the world, you will be the best company, 
and the most social man alive. Thus, by continual scof- 
fing, sin is grown brazen-faced, and religion wears the 
blush. Yea, some well-meaning men' are sinful tempori- 
zers, by keeping silence, through the fear of men, which 
brings a snare, when they ought to speak. 

But remember, that they who a; e ashamed of the sen 
of man before this adulterous and sinful generation, of 
them (and how will ye like that?) shall the son of man be 
ashamed before his hoiy angels. Be bold, ye sons of 
virtue, then j maintain the rights ofheaveo against the 



MISCELLANEOUS MEDITATIONS. #f 

troops of hell. Take courage to yourselves ; the came is 
good, and conquest shall crown the stout contender in 
the^ptarrel of God. — Wherever sin, in the discourse of 
any, vilely vents itself, expose to shame the ugly mon- 
ster. A consciousness of guilt is in it, and guilt is always 
interwoven with fear afid shame so that it must surely 
blush ; but, if their seared consciences flout at thee, pity 
them, and warn them of the fearful awakening that 
a" waits the 'long and thoughtless slnmberer. If thou live 
near God, live undisturbed, though the lips of malice ex- 
claim against thee as an hypocrite, as cue full of ostenta- 
tion, or a brain sick fanatic. 

I know the cause of silence in many a pious soul is, lest 
they should be left to fall away from what they have so 
.zealously espoused, to the dishonour of religion, and 
opening the mouths of enemies to blaspheme. But be- 
ware of circumscribing the grace of God, lest he measure 
to thee according to thine opinion of him. Never let 
the fear of falling into sin in some future time, drive thee 
from thy present duty ; for, to neglect present duty is 
present sin. If thou shalt fall from the support of his de- 
clarative glory, he may cut off from thee the supplies of 
his grace, and make that which thou unjustly fearest^ 
justly come upon thee. Be for God in thy day of integ- 
rity, and God shall be for thee in the day " of temptation. 
Exercise thy grace for his praise, and his grace shall al- 
ways be sufficient for thee. 

Alas! after all that can be said, there is still room to 
complain ; for, if tins detestable taciturnity that prevails 
in our day, increase as it hss done for some time past, it 
will not be long till there v,\l\ not be a word of religion 
in the mouths of the inhabitants of this isle. But, may 
this spiritual captivity be turned as suddenly as streams 
come rushing from the south bills, when there falls a hea- 
vy rain. 

Such is the deplorable indiiTerency about divine things 
among the sons of men at this day. O! when will mat- 
ters mend ? when shall religion be openly avowed as an 
honour to Che rational soul, and every one speak of God, 
and for his glory? Let the Spirit be poured out from on 
high, and the wilderness turned into a fruitful field, and 
the fruitful field rise into a statelier forest. And let Is- 
rael take root downward, and till the world with fruit. 
TJien zliiill iniquity, as ashamed, stop its mouth, and hide 



65 SOLITUDE SWEETENED; OR, 

its head ; then judgment shall dwell in the wilderness, 
and righteousness remain in the fruitful field. Such (O 
to see them !) should surely be some of the glorious days 
of the son of mau. 

MEDITATION XXXIII. 

GOING TO A FAIR. 

I HE heavenly mind has this advantage, that it can 
spiritualize every business, and moralize alt occurrences 
of life. As, then, I am this day going to a fair, let me 
call to mind the comparisons, or the similitude betwixt 
this market and the market of grace. 

1 From ail quarters men come hither ; so is it in the 
market of grace. 2. None are hindered to come here to 
merchandise; so is it in the market of grace 5. All 
kinds of goods are to be found here so is it in the mar- 
ket of grace. 4. Parties meet here, bargains are made, 
and business done : so is it in the market of grace. 5. 
Numbers are to be found here, who cannot tell what 
brought them hither ; so manv attend the ordinances from 
custom, to see, or to be seen. 6. The fair is by public 
authority ; so is the market of grace. 7. Some stand all 
day idle ; so is it in the market of grace. S. Some go 
home with large profits ; so do all they that rightly im- 
prove the market of grace. 9. But some return immense 
losers ; so must they that slight the market of grace. 10. 
Thieves, tinkers, and pick-pockets, attend here to ruin 
honestfolk ; so Satan, sin, and worldly cares often rob as 
of spiritual things in the market of grace. 11 Dealers, 
returning home, converse wholly on the course of their 
business through the day ; so they who have found the 
true riches, the pearl of great price, in the market of 
grace, will speak, think, and meditate much thereon ever 
after. 12. This fair is but of one day ; so the market of 
grace comes to an end, and people may outlive the day 
of grace ; therefore, every one should embrace the pre- 
sent offer. 

But how great the excellency of the one above the 
other! 1. All things here are for the body; there all 
things are for the soul. 2. Nothing here goes without 
money ; but all things in the glorious market of grace are 
without money, and without price. 3. If I sit my mar- 
ket to-day, I shall repent to-morrow ; but the market of 






MISCELLANEOUS MEDITATIONS. 67 

grace is continued to many poor souls many years. 4, 
Without the one we may live ; but wanting the other, 
we must die. 5. It is indifferent whether we buy or not 
here; but, in the market of grace, we must be dealers, 
or we dishonour God, and sin against our own souls. 6. 
To take goods here without money, is dishonesty; but, to 
offer our pelf for the merchandise of heaven, is damnable. 
7. We plead and press for commodities at a low price 
here ; but God importunes, and presses us to buy the 
gold tried in the fire, that we may be eternally rich. But 
O how are the men of the world assiduous about the af- 
fairs of life, while they neglect the great concern ! Well 
do we know what makes for our behoof, as to the things 
of time ; but how careless are we with respect to the 
things of eternity ! A shower will excuse from walking 
two miles to a sermon ; but a very rainy day will not de- 
ter us from this place of business, though three times the 
distance. O corrupt nature ! that counts it a great deal 
of happiness to meet with merry companions, to drink, 
rove, ramble, see, and be seen. But how fa; beneath the 
dignity of the human soul, to forget itself amidst a hurry 
of trifling concerns for a transitory life ! 

It is, indeed, the duty of all men to attend to their bu- 
siness, and guide their affairs with discretion — They may 
meet, therefore, on days appointed for that purpose ; but 
when the mind gets a wrong set, by the vanities that are 
to be seen there, is infected with a roving disposition, and 
can trifle away time that is so precious, and must so punc- 
tually be accounted for ; when men continue till liquor in- 
flame them, how far is this beneath the Christian charac- 
ter ! It should be our constant care, then, wherever we go, 
whatever we do, to bear the omniscience of God in our 
mind, that, while we manage our business with discretion, 
we may serve our God with undistracted devotion. 

MEDITATION XXXIV. 

AFTER SICKNESS. 

WHAT shall I render unto the Lord for all his kindness 
unto me ! The sorrows of death compassed me about, the 
pains of the grave took hold on me ; my feeble joints 
were made to smite together ; disease attacked t very 
part, and rapidly prevailed. — Mine eyes, with languid 
Iqoks, spoke forth mine inward trouble. My throbbing 



&8 SOLITUDE SWEETENED; OH, 

heart spread sense of pain through every member, and 
vexing dreams disturbed my night's repose. But what 
was all this to that confusion my sympathizing soul was 
in? No composure there, I could not meditate with 
ealmness on my final change, that seemed to await me ; 
nor could I inquire aright into the case of my soul , that I 
thought would soon be dislodged this body, and brought 
before th,e bar of God. Hence I learn, that health is the 
proper time to prepare for sickness, death, eternity. The 
new, the spiritual life, is too late in beginning, when the 
lamp of natural life is about to be blown out. Yet the 
men of the world postpone the most momentous business 
to their last moments. Q ! my soul, come not thou into 
their assembly ; with their procrastination, mine honour, 
be not thou united I 

But what shall I render to the Lord for adding to my 
days! I yet live, yea, and am well. The canopy of the 
heavens might have been converted into the crumbling 
clods, or covering worms ; the light of the world into the 
shadow of death, and time into eternity; and my broken 
strains of praise into perpetual silence ; for the living on- 
ly can praise thee, as I do this day. By how many ties 
am I thine? I am thine to all eternity, because redeemed 
from everlasting wrath ; and thine while I dwell beiow ? 
because redeemed from temporal death. Many times^ 
before I could expect it, deliverance came, and mercy 
prevGnfed me. Shall thy goodness be forgot, or thy love 
seem little in mine eye? No, for should not that life be 
spent to thy praise, that is preserved by thy power, resto- 
red in thy pitying mercy, lengthened out in thy love, and 
covered with thy protection ? Death, with his malignant 
troops, is now again discharged the field, and I almost a 
prisoner of the grave, set at liberty, before I was fast 
locked in the irons of corruption. Was my life precious 
in thine eyes, who am of so little moment among so many 
millions of beings dependent on thy throne? Would I 
have been missed among them, if removed? No ; yet thy 
never-failing kindness would not, as yet, let me drop 
among the congregation of the dead! How should my 
love live to thee, whose love to me is so active, exuberant, 
and full ! With the recovery of my health, let every grace 
revive : and let my soul, as a watered garden, be put into 
a flourishing condition. And, if spared to old age, when. 
others fade, may I bring forth fruit, be fat, and flourish* 






MISCELLANEOUS MEDITATIONS. 69 

ing. Yea, in the last decline of nature, when my out- 
ward man decays, let my inward man be renewed day by 
day ; may my views of his glory be more bright, my faith 
more active, my hope more fixed, my heart more estab- 
lished, my affections more purified, my desires more 
heavenly, my longing after complete fruition, and unin- 
terrupted communion with God, increased,* and ray soul 
set on fire of love* and filled with heaven, till I, at last, 
am taken into that land, where the inhabitant shall not 
say, I am sick, because the people that dwell there are 
forgiven their iniquity. 

MEDITATION XXXV. 

FRAMES OF SOUL VARIABLE. 

It is the greatest display of spiritual folly to build on 
a frame. A frame is a certain heavenly disposition of 
the soul. Now, to rest on any thing in ourselves, is 
to destroy ourselves ; for the noblest attainment is 
to go wholly out of our selves, and rest only on Christ. 
If I do otherwise, I provoke him to remove, by 
placing the effect of his presence in the room of himself, 
and then my mountain, which I ^thought stood so firm, is 
immediately removed; God hides his face, and I am 
troubled. Heavenly frames, and glorious manifestations, 
I should seek, not to rest upon, but to be refreshed with. 
Christ may come iuto a frame, but I ought to beware 
lest I keep the frame, and let Christ go, who is to be sought 
for himself, found in himself, in the promise, in his un- 
changeable love, and not in a frame. 

To have a cold, insensible heart, is a comfortless condi- 
tion ; but, to have Christ, who always brings melting of 
heart, and a revival of graces with him, is good, and is a 
prelude of the happiness to come.— When I prefer the at- 
tendants to their prince, and hug these when I should 
honour him, this is the way to make him withdraw his vi- 
sits, and refuse to come again till I confess my folly. 
Hence am I chastened with so many changes in my soul ; 
sometimes standing on Mount Pisgah, then grovelling in 
the valley of Achor; sometimes walking in the light of 
his countenance, then going mourning without the sun ; 
sometimes admitted with boldness to his throne of grace, 
where he fills my mouth with arguments, then finding a 
cteitd spread on his throne, that my prayer cansot oass 

a 



70 SOLITUDE SWEETENED ; OR, 

through, nor I order my speech by reason of darkness 
and aii this to chasten my folly, and make me adore his 
sovereignty, who comes and goes at pleasure. Of such a 
place, and such a time, one may say, It was Bethel, the 
house -of God, and a time of love ; but neither the Bethel 
of God, nor the time of love, is to be the confidence 
of the soul, whatever comfort it may afford. The God 
of Bethel, the God of unchangeable love, is to be the 
strong tower to which every believer must always resort. 
To live by faith, is more noble and more safe than to iive 
by sense. 

Now, in these things, God teaches me to esteem him 
more than any thing from him ; the enriching hand that 
gives, more than the gift that enriches; yea, to de- 
pend more on his permanent promise, than on his pass- 
in* presence. For, though the one should be pleasant, 
like the voice from the excellent glory on the mount of 
transfiguration, yet the other is the more sure word of 
prophecy, of inspiration, to which at all times we should 
betake ourselves. And this we should remember, that 
the continuation of that ravishing frame of soul (a gale of 
which sometimes the favourites of heaven feel blow 
through their mind) is reserved for the happier state 
above : But it should occasion the extremest sorrow, if 
we send away our beloved, who is willing to abide with 
us tl till the daybreak, and- the shadows flee away.''— 
This I may learn, that it is good to hold him in the 
promise, whatever be the condition of my soul. O de- 
plorable imperfection 1 When he is absent, despair be- 
gins to appear ; when present, spiritual pride is ready 
to spring up. But while he in wisdom comes and goes, 
it keeps my soul in exercise, going forward and back- 
ward, to the light hand and to the left, in quest of him, 
restless till I find him. Thus the soul is prevented 
from sitting down on a sinful security, or falling asleep 
in the arms of downy delusion, perhaps to awake no more. 
Yea, this exercising of my soul keeps every grace active ; 
Ins coming hinders me from falling into the low dungeon 
of despair, whence I might come up no more ; and his go- 
ing away prevents my climbing the slippery precipice of 
spiritual pride, whence I mi ;ht fall and break all my 
bones. 

1 desire, both in temporals and spirituals, to make the 
dear prophet's triumph of faith mine ! u Though the 
f.g-U'ee Should not blossom*; though my grace? ; hculd 



MISCELLANEOUS MEDITATIONS. 71 

seem languid, and low ; though darkness should sit down 
on my soul , though he should keep back the face of his 
throne ; though my soul should forget her prosperity ; 
though, when 1 pray and cry, he should shut out my 
prayers ; though Satan should roar at me, temptations 
rendezvous against me, corruption rage within me, 
and hell £ape for me ; yet I will rejoice in the Lord, 
I will joy in the God of my salvation.'* Yet I plead that 
thy presence may cheer me in the wilderness; for if thy 
presence go not up with me, I shall never be able to go 
hence. But may thy Spirit dwell within me, and seal 
me to the day of redemption. Then my joy in believing 
shall be turned into an ecstacy of beholding the God- 
nian, in ali his amiable perfections ; then frames of soul 
shall be sinless, holy, and screwed to the most elevated 
height of rapture and delight ; then I shall praise without 
interruption, and adore without distraction. 

MEDITATION XXXVI. 

THE UNCONCERNED SPECTATORS. 

oORROW is the continual attendant on human life. 
Every day, to some poor sufferer, is darkened with dis- 
tress, and yet the spectators are frequently no more con- 
cerned, than if the patient were only to bet out from the 
city to his country seat. Were a king coming to sit in 
judgment on a beloved friend, and to examine stricty his 
actions upon life and death, could we shaRe ourselves 
free from a thousand agitating thoughts ? dislodge our 
breasts of anxious fears, and many a fervent wish : Now, 
when a person is pining on a sick bed, or expiring on a 
deaih-bed, the King of kings seems to mount his judg- 
ment-throne, and order this arrested pannel into his tre- 
mendous presence, where the examination will be strict, 
and the trial issue in eternal life or death. And yet how 
trifling often is the discourse of the attendants ! how jo- 
cular and spor live their talk! But, O! if the invisible 
world of spirits would flash full in their face, if but all 
the disem bodied souls of their acquaintance would start 
up around them, how would they stare and be distract- 
ed .' though they can now dance about the grave, and 
laugh amidst the glooms of death. — To this invisible world 
their friend seems fas, going,and they in spite of all their 
Uipidity, are i'&t following. When Hook into the bed, 



72 SOLITUDE SWEETENED ; OR, 

and see my poor fellow- creature in that humbled statf», 
it excites my sorrow ; and when I look round the com- 
pany in their apparent incredulity of a future state, it so 
moves my compassion, that I am at a loss whether 
most to pity the dying, or deplore the living. 

But, my soul, be not thou an idle spectator also.*- 
Know the sentence, that all must die, reaches thee as well 
as others. Perhaps death has the summons in his hand 
already, or is filling his quiver with arrows for the deci- 
sive battle ; nay, he may be placing an arrow on the 
bended bow, to sink the sickening shaft into thy heart- 
strings. 

"Man that is born of a woman is of few days f this 
all the nations know ; " and full of trouble ;" this I daily 
find. " He cometh forth as a flower," frail and fading j 
" he fleeth also as a shadow," quickly gone, and quite for- 
got. I rarry death in my mortal body, which, like a fiery 
spark concealed within, will sooner or later lay the house 
to ashes. 

It is bat a small thing to grapple with death, to enter 
the list with the King of terrors, or be enclosed in the 
gloom of the grave ; but it is another thing to enter into 
a world of spirits, to launch into an unknown and end- 
less eternity, and see God face to face. Roman fortitude 
may dismantle itself of clay, defy the grave and brave 
death ; but nothing but a well-grounded faith can carry 
one calmly, cheerfully, and comfortably, into a fixed, a 
future state. 

The things of life are of small account at death. — What 
can riches do, but encumber with too much splendid 
care, and troublesome attendance? What can a char- 
acter do but publish his decease ? What can opulence 
and honour do, but give a pompous funeral, and a costly 
tomb ? What can friends do, but weep about the bed, 
and bewail their dying relative? But thy love, dear 
Lord, can enlighten my passage through death, and lead 
roe safely to my Father's house. 

MEDITATION XXXVII. 

DEATH A BLESSING TO GOOD MEN. 

WHY so much complain of death ? It is true, it is the 
fruit of sin, for by sin came death into the world ; but it 
is also true, that it is the finisher of sin to the godly, for by 



MISCELLANEOUS MEDITATIONS. T$ 

death sin shall be cast oat for ever. — Sin, conveyed to us 
in our conception, is so interwoven with tiie human frame, 
that the tie must be dissolved betwixt the soul and body, 
before a full and final separation can take place between 
the soul and sin. Who, then, would fear the furnace that 
is only to consume the dross, that the gold may come 
forth without alloy ? What candidate for heaven would 
be averse to lay down mortality, in order to take up im- 
mortality ? to put off this corruptible, in order to put on 
incorruption ? to have his body sown in dishonour, in or- 
der to be raised in honour and glory ? and to have the 
soul dislodged from his body, that sin might be dislodged 
from his soul ? Why, then, should I be displeased at such 
a glorious exchauge ? To lay down frail flesh, feeble na- 
ture, all my lusts and passions, occasions and temptations 
to sin, rny infirmities and imperfections, and to be cloth- 
ed with perfect beauty and eternal glory, might rather 
transport than perplex me. Wherefore tremble at the 
ghastly gloom, that shall beam into a boundless noon? 
or startle at the dark step that shall usher me into eternal 
day ? If my separation for a few years from my friends, 
issue in uninterrupted commuuion with God, is not the 
change most happy ? If my distant views, and dim 
glances of the land afar off, and the King in his beauty, 
pass away, that the nearest approaches, most steady 
views, and brightest visions, may eternally take place, 
am not I a gainer to the highest degree ? Then, Lord, 
take away the sting of death, and at thy appointed 
time, through faith, I shall fly into his arms, not dis- 
mayed at his cold embrace, burning with an heavenly 
desire to be for ever with the Lord; which is far bet- 
ter than all the happiness of crowns and thrones be- 
low. 

MEDITATION XXXVIII. 

MERCY GOING BEFORE GOD, MAKES MEETING HIM A 
MERCY. 

1757. 

CjrOD and I must meet ; there is a day appointed for it ; 
and surely the thoughts thereof would be like death, and 
worse, were I not assured that mercy goes before his 
face. Why, then, should I be afraid to meet with God, 
.:inre mercy goes before his face ? Mercy means no ill — 
G 2 



74 SOLITUDE SWEETENED ; OR, 

will do no harm — displays the flag of peace — proclaims 
the manifesto, that " mercy shall be built up forever." 
But how shall I know that mercy goes before his face ? 
Because truth goes hand in hand with mercy ; and the 
veracity of truth forbids me to doubt the certainty of 
mercy. How must the heart of a guilty rebel rejoice to 
find that pardon is proclaimed by his offended sovereign! 
—Mercy and truth are the best means of preserving the 
kings of the earth, and when they exercise it, their throne 
is upholden by mercy ; but the King of heaven, in every 
act of his administration, preserves mercy and truth, and 
in them establishes his throne. The King of kings will 
never go without his royal retinue, his life-guards ; 
mercy and truth shall form the van; justice and judg- 
ment support his throne ; infinity, eternity, and immuta- 
bility carry his crown ; power and omnipotence bear the 
robe of royalty ; wisdom and righteousness hold the re- 
gal sceptre; goodness and holiness unfurl the flag of 
majesty ; graciousness, long-suffering, and patience, pro- 
claim his sacred name ; and love encircles all the flaming 
train. In every circumstance, then, I can be in, I have 
comfort ; for, in his providence towards me, mercy goes 
before him, and it works for my good ; yea, even in my 
afflictions, mercy goes before him, and 1 am chastened, 
that I may not be condemned with the world. Tims, 
mercy is the precious ointment that, in all things, at all 
times, and in all places, casts its pleasant scent abroad, and 
perfumes his conduct towards me. And whenever, or 
wherever I meet God, whether in the dissolving pang, or 
solemn appearance at his bar, I shall find him a recon- 
ciled Father, and all his bowels yearning on the son of his 
adoption Neither the hour of death, therefore, nor the 
day of judgment, shall terrify me. "But I will sing of 
the mercies of the Lord for ever; with my mouth will I 
make known thy faithfulness to all generations. For I 
have said, Mercy shall be built up forever , thy faithful- 
ness shalt thou, in the sight of all the ransomed nations, 
establish in the very heavens I" 



MISCELLANEOUS MEDITATIONS. 



MEDITATION XXXIX. 

THE NECESSITY OF AFFLICTIONS. 

Jan. 28, 1758. 

I COMPLAIN without a cause, seeing it is good for 
me that I be afflicted. Whatever be food to the soul 
surely affliction is physic ; and if there is a necessity of 
the one to preserve life, there is a necessity of the other 
to preserve health. Can a much-esteemed flower think 
that it is unkindly dealt with, because the weeds that 
twisted with its roots are plucked away with force, such 
force that the flower seems to be pulled along ? Just 
so am I displeased at severe afflictions, sent to root out 
some rampant lusts, or deep-rooted earthly affections, 
w ? hen afflictions less severe w r ould prove ineffectual for 
such a noble end ? Corruption is not totally removed, it 
is only subdued in part ; but the more I am afflicted, the 
more it is subdued. Neither is grace perfect here ; but the 
more grace is exercised, the more perfect it grows. The 
better part never suffers in affliction ; for, even when it is so 
ponderous and crushing, that under it the outward man 
decays, and wastes away, yet the inner man is renewed 
day by day. For very shame, can I take it amiss, that my 
sins are mortified, my lusts subdued, my fond and foolish 
desires reprimanded, my afflictions purged, my eager 
grasp of created things loosed, and that I am, by line 
upon line, affliction on the back of affliction, instructed 
of the vanity of all sublunary things ? Again, dare I be 
displeased, that, by various, repeated, and uncommon 
afflictions, and from sinful instruments too, my faith is 
tried, my patience and resignation proved, my love and 
esteem of heavenly things heightened, and all my graces 
improved, invigorated, furbished, to the glory of God, 
and advantage of my own soul ? 

Every new trial is like a new combat set to the valiant 
hero. If he comes off a conqueror, it is another trophy 
to allhisformervictories,andafresh display of his military 
skill in the eyes of enemies and friends. There never was 
a traveller to the throne of God, but pursued his way 
through the thorny path of affliction ; and yet there is 
not, this day, one person in all the august assembly of the 
higher house, that has the least complaint upon the hard- 
ships or afflictions that befel him by the waj.— Why 



76 SOLITUDE SWEETENED; OR, 

should I, then, so much complain of the deep steps and 
rugged roads, the stormy days and dark nights, that dis- 
tress me in my pilgrimage, seeing that, when I shall see 
things in the light of glory, I shall approve of all ; and 
the siorm of hail, claps of thunder, and midnight^loom, 
shall only add to the variety of the subjects, and multi- 
ply the stanzas of my eternal song. 

While here below, the intoxicating juice of carnal 
pleasure breeds diseases ; so that the bitter potion of af- 
fliction is absolutely necessary to dispel those infections 
which threaten damage to the soul. Since it is not my 
happiness to be free from sin below, it is my happiness 
that I am not without afflictions, which are a noble an- 
tidote against sin. I have reason to bewail, bitterly to 
bewail, the corruption of my nature, but not the correc- 
tion of my corruption. Were I punished as I deserve, 
instead of being washed with the soap and nitre of cas- 
eation, I would be swept away with the besom of de- 
struction. What condemned criminal would rage at the 
loss of a linger, who deserved to have lost his head ? So 
why should I repine at a little ill, who deserve a great 
deal worse ? Indeed, at all times, and in every case, I 
should not look to the hand of God, but into his heart; 
not barely look upon the providence with fear, but into 
the promise with faith ; where, be the providence adverse 
or prosperous, to my comfort I am told, that all things 
work together for good to God's called and chosen ones ; 
aud if my fluctuating breast is composed amidst all my 
sorrows, by a firm belief of the promise, that happy mo- 
ment I find the promise performed to me ; and aver, with 
the royal sufferer, " It has been good for me that I have 
been afflicted." 

MEDITATION XL. 

SAINTS UNKNOWN, STARS UNSEEN. 

Feb. 14, 1758. 

AS there are stars in the sparkling firmament of heavers 
of different magnitudes and glory, so there are saints of 
different stations in the church of God. Some, like stars, 
of the first magnitude, point out the way to bliss j while 
others, like stars of a second, third, and fourth magni- 
tude, sparkle with an upright walk, and heavenly con- 
versation, and condemn a wicked world. All these gjo^ 



MISCELLANEOUS MEDITATIONS. 77 

rify God, as it were, in an active manner ; but there is ano- 
ther class of his precious ones, who glorify God only in a 
passive manner, compared to others. These are the se- 
cret, private, and retired Christians ; who, like the stars 
that lie concealed in the amazing voids of space, and ne- 
ver strike the naked eye, nor seem connected with our 
system, are only known to God. But as the glory of 
God's creating hand, though less visible to us, is as real- 
ly displayed among those stars that he has stationed so 
sublime, as among those which he has dropped nearer to 
our earth, so he is glorified by the private, as well as the 
public Christian ; and the resignation of the one to the 
divine disposal may be as acceptable to God, as the more 
active labours of the other. How is God satisfied, so to 
speak, to see his creature wholly at his command ; his will 
moulded into the will of the Most High, his desires mea- 
sured by heaven's distribution of mercies, and his ambi- 
tion only to be like God. Here the whole man, with his 
whole concerns, is wholly devoted to God. Here rebel 
thoughts are slain, and the unknown saint only waits the 
will of God to fall in with fully, freely, and without re- 
serve. Such a heart God dwells in, and such a soul is his 
throne. Nothing pleases God better, than when all he 
does pleases his people. Thus the soul ripens for glory, 
and a sacred interesting correspondence is carried on be- 
tween the heart and heaven. The man rolls himself and 
all his concerns over on the indisputed will of him that 
cannot err. Nothing can go wrong with the man, be- 
cause divine wisdom orders all for him ; yea, what he 
thinks hard in itself, if he have no sinful hand in it, he 
embraces and submits to, because of him that sends it. 
He sounds God's praise loudest, who is silent before God. 
While the profession of some is blazing, the love of his 
soul is burning. While others march heavenward in the 
broad day, and before the wide world, this is a walk 
within doors, in his own house at home. Of all things, 
grace grows best in retirement, and, like Jacob, when 
left alone, he wrestles with the angel of the covenant, for 
blessings to himself, his family, the church, and the whole 
world. He is not less circumspect that not an eye is on 
him, but keeps clean hands, from a clean heart ; not like 
the painted hypocrite, that must be religious for credit's 
sake. He has his conversation in heaven, and his com- 
munion with the Most High. Happy is he in his life, 



T8 SOLITUDE SWEETENED ; OR, 

happy at his death, for he lives with God, dies in the LordL, 
and goes to be forever with the Lord. 

MEDITATION XLT. 

THE EXCELLENT HAPPINESS OF THE BLESSED. 

Spithead, May 21, 175 S. 

I IME is short, and eternity is long ; yet, m this short 
time, I must prepare for long eternity. O ! what a dura- 
tion is before me! but what an infatuation is within me, 
that I should mind the trifling things of time, and forget 
the interests of eternity! Truly, when I compare eternity 
and time, I am astonished that eternity does not swallow 
up time in my concerns and meditations. With what 
night-visions, deceptive phantasies, and delusive dreams, 
are we entertained here, in comparison of that divine un- 
derstanding, intuitive knowledge, noon-day discoveries, 
vigour and activity of soul, we shall be possessed of, when 
we awake to immortality, from all the slumbers of a tran- 
sitory life! And yet (wo is me!) am I not more anxious 
to grow in earth, than to grow for heaven ? Will not the 
fear of temporal losses at times outbalance the joy I 
should have in believing ? While God and glory have a 
passing meditation in my heart, have not the vanities of 
the world a permanent mansion ? Does not worldly sor- 
row take deeper root in my soul than spiritual joy ? And, 
were ray thoughts counted one by one, while vanities reap 
the whole harvest, sacred things have scarce the tythe ! 
Is this, alas ! the behaviour of a candidate for bliss, the 
practice of an expectant of glory? One thinks least on 
what he loves least : O mournful conclusion ! that I love 
God least, since he is least in my thoughts ! But, let me 
rise in my contemplation, and see the goodly hosts of the 
ransomed nations, dwelling in the noon-day display of his 
glory, possessed of pleasures free as the fountain whence 
they flow, and full as their unlimited desire Their 
souls are replenished with the most refined satisfaction, 
sacred delight, and substantial joy. What an august as 
sembly are the inhabitants of the better country! wear- 
ing crowns, holding sceptres, reigning on thrones, waik^ 
ing in white, exalted in their natures, their conceptions 
bright, their visions cloudless, their thoughts elevated. 
their songs transporting, their happiness confirmed, th'ejj 
love burning, and all their powers entranced forever ; 



MISCELLANEOUS MEDITATIONS. 70 

Seeing such, and n uch more (for eye bath notseen, ear 
hath not heard, neither uath it entered into the heart oi 
man to conceive what God hath laid up for them that 
love and fear him) is the happiness of the triumphant 
throng, who have the substance, marrow, and kernal of 
bliss, no wonder to see the saints settling their affections 
on the things above, and longing to join the happy com- 
pany. 

What, then, though it be a steep ascent to the mount 
of God, since verdant arbours, and a blooming paradise, 
are on the summit of the hill. A prospect of the heaven- 
ly state might make me lie, without repining, in the dun- 
geon of a prison, till the very moment I were brought to 
the palace. What though I bear my cross till the day I 
wear the crown ? or die daily, till Christ, with whom my 
life is hid in God, appear, and I appear with him in glory ? 
Should any thing below move him who has his portion 
above ? Should the pleasures of the world, which are but 
painted clouds, and airy appearances, entice him, or the 
troubles of the world terrify him, who is in a little to take 
his eternal farewell of both ? Let adversities keep close 
at his heels, heaven has an open door for him, into which, 
while they must stand without, he shall enter, and remem- 
ber his misery no more. Hence let it be my daily study 
to walk in the view of a world to come, till that happy 
day when (O wondrous word !) I shall enter into the joy 
of my Lord. 

MEDITATION XLII. 

ONLY A RUMOUR HEARD OF THE TRIUMPHANT 
STATE. 

Spithead, May 22,1758. 

X HIS thought is now come into my mind, that the tri- 
umphant state of glory is but little understood, even af- 
ter all the divine descriptions given thereof in sacred re- 
velation. Not that God cannot tell, but man cannot 
hear ; for when Paul was caught up to the third heaven, 
and had his ear opened to hear the Hosannas of the high- 
er house, he says, he heard ineffable things, which it was 
not fit, proper, or becoming for a man to reveal, because 
the language of eternity cannot be adapted to the dia- 
lect of time. — After all the pleasing and glorious meta- 
phors used to represent eternal felicity, still there is a de- 



8$ SOLITUDE SWEETENED ; OR, 

ficiency, though neither from the fulness of that felicity, 
nor the divine Relator, but from us who hear. Were the 
definition too refined, the relation too sublime, we should 
not be able to comprehend it. Therefore, things that 
make up the excellencies of this lower world, on which 
men fixtheir esteem, place their delight, and settle their 
affections-, are chosen to adumbrate it. Hence it is call- 
ed a kingdom, for there the King Eternal keeps his court ; 
there majesty and honour, glory and renown, are before 
his face ; there are vast dominion, noble privileges, sweet 
society, and mutual connexions. But as a kingdom is sub- 
ject to anxiety and change, therefore it is called a crown 
of life, a crown of glory, that fadeth not away ; an eter- 
nal day, where saints shine as suns ; a royal palace, where 
there is unceasing harmony, and divine delight ; an inhe- 
ritance in light, and an house not made with hands, eter- 
nal in the heavens. And as paradise, or the garden of 
God, was the sum of created perfection, whence the first 
Adam was driven, so the heavenly state is called paradise, 
. being the place where the brightest display of uncreated 
glory is given, and whither the second Adam, Lord of 
all, as a public person, has entered. Gems, pearls, and 
precious stones, which men wear on their hands and 
heads, are but the metaphors of their streets and walls, 
which are far more excellent than those things that sha- 
dow them out. What, then, must be the liberty, the pri- 
vileges, the. happiness of the inhabitants ! But as death 
destroys all possessions, and darkens the brightest day, 
therefore this is a state of most permanent bliss, immor- 
tal life, eternal vigour, and perpetual bloom. But as to 
live alone is not consistent with complete happiness, or 
congruous to the human soul, that is not made to be 
alone ; so in the better country there is an innumera- 
ble company of angels, the general assembly and church 
of the first born, and God, Father, Son, and Holy 
Ghost, in whose presence is fulness of joy. and at 
whose right-hand are pleasures for evermore. Rivers of 
jiving water, and the tree of life bending with fruits of 
paradise, set out the sufficiency, satisfaction, and redun- 
dancy of spiritual refreshment and delight that abound 
there. 

But still, there is something in the blessed state above 
which supplies the soul with the fullest tides of serenest 
rapture, ecstacy,and joy ; of which all these descriptions 



MISCELLANEOUS MEDITATIONS. 81 

of felicity come infinitely short ; and that is, vision and 
fruition of the Lamb, participation of the divine nature, 
living in and with God, and communion with Jehovah, 
screwed up to the highest pitch of divine intimacy, car- 
ried on through eternity in an uninterrupted out-going of 
the soul towards her supreme and chief good, and receiv- 
ing the divine emanations of all his adorable perfections, 
breathed by the Holy Ghost into all the panting, enlarg- 
ing affections, and powers of the sanctified soul ! But 
what this is, who can tell ? How shall finite and infinite 
meet ? Will God in very deed dwell with man and in 
man ? Shall man in very deed dwell in and with God ? 
Shall a finite spirit have communion with the Father 
of spirits? Oh! what remains to be revealed in that 
exalted state, which has not yet entered into the heart 
of man ! Prepare, my soul, prepare for that felicity to 
come which is sufficient to satisfy with transportand de- 
light ten thousand heavens of seraphim, much more my 
shallow mind. 

MEDITATION XLIII. 

PHILOSOPHY. 

Spiihead, May 27, 1758. 

TRULY philosophy is a study much commended, and 
deserves it in its various branches. Where the works of na- 
ture are narrowly surveyed, they fill the mind with won- 
der and delight, and prove that their Creator must be 
God. 

O ! says one, how the study of astronomy exalts the 
soul ! And then he expatiates on the starry heavens, or 
firmament of suns, with their dependent planets, or 
worlds unseen, and carries on his fruitful theme, till his 
lectures have filled the extension of space with spacious 
habitations for intelligent, though unintelligible beings, 
But, to leave the philosopher to his own conceits, true or 
false, there is a study which as far excels it, as it excels 
the ignorance of the illiterate rustic ; and rises infinitely 
higher in the object of its wonder, and subjects of its iu- 
quiry ; and this is, the sacred study of religion, which is 
the wisdom that as far excelleth, not only folly, but phi- 
losophy, as light excelleth darkness. The philosopher's 
themes are high in comparison of him who is only amused 
with mean; low, sordid, and selfish things (and if not out 



82 SOLITUDE SWEETENED ; OR, 

highest themes, they are allowable ;) but how low and 
grovelling, in comparison of divine perfections, which 
entrance the meditant, and transform the stHdent. The 
philosopher, not content with the earth to circumscribe 
his studies, grasps at the extended heavens ; but the 
christian, content with neither, seeks after him whose 
throne is higher than the heavens ; ** Whom or what have 
I on earth but thee ? whom or what have I in heaven but 
thee alone, O Lord V 

Philosophy describes created light ; but religion leads 
us to the Father of more excellent lights, and super- 
eminent glories. Astronomy struggles with the laws 
of the stars, disclosing to us the wonders of the sky ; 
but divinity brings us beyond them, to him who counts 
thei* number, calls them by their names, and holds them 
in his hand. This explains the labour of his hand, that 
explores the love of his heart. The one leads us to see 
the palace, the other to behold him who dwells in the 
heaven of heavens, in eternity unknown. Let the philo- 
sopher dwell all his days upon the solar beam, its vivify- 
ing and fructifying influences, its quick transition to our 
earth, its curious intermixture of colours, while nothing 
is discernible but light ; I say, though he should spend 
all his time on these studies, yet it shall neve." alter his 
countenance, or give a visible external lustre thereto ; 
but Moses, when only forty days in the mount with God, 
receives such a stamp of divinity on his soul, and such i 
tinge of the celestial beauty on his countenance, that the 
skin of his face did shine. Nor was this Moses' privi- 
lege alone, but the privilege of every saint in every 
age : " We all, with open face, beholding as in a glass the 
glory of the Lord, are changed into the same image, from 
glory to glory, as by the Spirit of the Lord." An holy 
life, or communion with God. not only changes their ap- 
pearances, but the place of their abode ; for th.-jgh the 
earthly philosopher remains still below, yet the spiritual 
philosopher translates his seat above, dwells on high, 
has his conversation in heaven ; yea dwells in love, and 
therefore dwells in God, for God is love. 

Thus the pious soul, who dwells alone, and is not reck- 
oned among the sensible or polite part of the people, 
may improve to a miracle in divine knowledge, while the 
most penetrating philosopher, unless skilled in this, must 
leave his studies in the midst, that have amused the more 
knowing part of mankind, and at his^nd shall be a fool 



MISCELLANEOUS MEDITATIONS. 83 

While others increase in knowledge, may I increase in 
love. And while they arrange the stars into their several 
houses, may I be taken up about the bright, the morning 
Star. — Let them describe the heavens, and all their signs ; 
I will, with the boldness of faith, draw near to him, who 
spreadeth them as a curtain, and stretcheth them out as a 
tent to dwell in. While they see a thousand beauties in 
the sky, " which is strong, and as a molten looking-glass," 
I will fix the eye of my soul on a more glorious looking' 
glass, the face of Jesus, and there see brighter displays of 
much diviner glory. Let the sun be the subject of their 
theme, as well as the centre of their system ; but I will 
adore the Sun of Righteousness, whose beams outshine 
created lights, and illuminate benighted souls, though the 
bright lamp of day could never pierce the eyes of one 
born blind. Choose you the worlds unknown for your 
studies, I will choose the world to come for my medita- 
tion. 

O how is sacred love to be aspired after ! As it is the 
fulfilling of the whole law, so it is the attainment of ail 
philosophy j for he that loves God most is the wisest 
man. O t then, ye virtuosi, while ye increase in know- 
ledge, may I increase in love ! Let every spark kindle 
into a flame, and the flame at last burn divinely bright 
through everlasting day. Your nice definitions of dark 
things, rack and torment you ; but such studies as these 
improve, compose, and satisfy my soul. Finally, when the 
end shall come, a!l your flourishing themes shall flash 
flames in your affrighted faces, or tumble down, while ye 
stand trembling amidst the mighty ruins ; but from the 
subjects of religion, the dread catastrophe shall only re- 
move the darkening veils, sweep off the dimming clouds, 
and let eternal things shine forth in all their native beauty, 
and essential glory. Then, though here I have seen 
through a glass darkly, I shall see face to face ; and 
though I have been but learning the first principles of the 
oracles of God, yet, then shall I be admitted to the uni- 
versity of angels, the college of perfected and accomplish- 
ed worthies, where lessons of divinity, worthy of the high- 
est seraph, shall be our eternal study, and delightful ex- 
ercise above. 

Now, how excellent is practical religion, for its sub*- 
lime subjects, divine virtue, and eternal duration? The 
subjects that this spiritual philosophy treats of, are God 
m hys attributes, perfections, and glories • his works and 



$4 SOLITUDE SWEETENED ; OR, 

providences; redemption, in its contrivance, finishing 
and application, by the Father, the Son, and Holy Ghost ; 
the soul in its worth and immortality ; and the other world, 
in its certainty and perpetuity. Again, religion is excel- 
lent, because it ennobles the human soul, clothes it with a 
true greatness, decks it with the beauty of eternal day, 
prepares it for glory and for God, portrays the images 
of heavenly things on the inward part, assimilates to the 
.Son of God, and makes partaker of the divine nature. 
And, lastly, its duration is eternal : Tongues must cease, 
and thrones be cast down, but the subjects of religion 
shall remain, and be enlarged upon for ever. 

MEDITATION XLIV. 

A WICKED THING TO DEPART FROM GOD IN TgE 
LEAST. 

Cancalle Bay, June 19, 1758; 

I HE Lord is with us while we be with him, but when 
we forsake him, he hides his face, and departs from us, 
that we may not depart from him any more. It is dangerous 
to let the soul out of the sacred set, the heavenly frame ; 
for the inclination being carnal, the affections corrupt, 
the will stubborn, and the heart deceitful above all things, 
aud desperately wicked, it is with much ado the rebel 
is brought back again to his obedience. Moreover, the 
soul, above all things, receives a tinge and resemblance 
of that with which it is most conversant : hence the car- 
nal mind holds not with its carnality, but even turns en- 
mity against God ; while the soul that beholds the glory 
of the Lord, is changed into the same imag**, from glory 
to glory. 

Again, the nearer the soul is allowed to approach to 
God, the easier it is kept with God ; but the further it 
removes from God, the faster it flies from him ; like a 
stone tumbling down a mountain, the velocity of which 
increases according tp the distance it has fallen ; and 
which at last, with amazing rapidity, rolls to the lowest 
bottom of the valley. So defection is made by degrees. 
First our love cools ; then our delight in God and in reli- 
gious duties languishes ; then our watch against sins and 
shortcomings is slackened ; then we count the service of 
God a weariness ; then our mortification of lusts is su- 
perseded > then the performance of religious exercises 



MISCELLANEOUS MEDITATIONS. 85 

proves a burden ; then our affections grow carnal, and 
our meditations vain ; then sins appear, and we view 
them, first, with no great degree of abhorrence, second- 
ly, with a friendly eye ; then we dally with them, and 
then turn openly and avowedly profane. This has been 
the case with some once shining professors. But when the 
saints have gone back from God, though mercy will not 
let them fall finally and totally away, yet what rueful 
thoughts, what despairing groans, what melting com- 
plaints, what terrors of conscience for a time, what pen* 
itential sorrow and breaking of heart, what dreary back- 
looks on their backslidings, what anguish, remorse, and 
pain, what inward vexation, and trouble of mind, to think 
how they have sinned against God, thought little of his 
love, forgot his goodness, and buried his mercies in obli- 
vion, have chastised their mournful departure from God ! 
till their heart is swept, by the Spirit of grace and conso- 
lation, of all these terrible storms, and filled with joy 
ind peace in renewed acts of believing. 

But, again, as the soul leaves God in sin, so God may 
leave the soul in justice, and measure its way into its bo- 
som. He may punish siuwith sin ; our going away from 
him, with his going away from us, and permitting us to 
go further away from him. He may justly deprive us of 
the mercy which we prize not as we ought. When we 
will not hear him, though he stands at the door and 
knocks, yea, puts in his finger by the hole of the door, he 
may not hear when we pray before the throne. We 
think little of that unspeakable privilege of being allow- 
ed to walk with God, but it is a mournful thing to walk 
without him, if once we know what it is to walk with 
him. — We should watch our ways, guard against the be- 
ginning of our wanderings, the first straying of our 
thoughts from God. For by sad experience I may say, 
that the heart that fixes not on God, is tossed to and fro, 
up and down, like thelocust, seeking rest in many things, 
and finding it in none. But, Oh ! that when I have flown 
out of the ark upon the flood of vanities, I may not, with 
the raven, ere I return to the sacred resting-place, sit 
down on dead and despicable objects, as corrupt in their 
kind as the carrion floating on the face of the waters, but, 
with the nobler dove, return to him whose arm of mercy 
can pull me into the ark again, and encircle my soul with 
his favour, and make her rest with vast delight in his mi 
H 3 



86 SOLITUDE SWEETENED ; OR, 

unchangeable love. In thy sovereignty and love, depart 
not thou from me ; and in thy mercy, let not me depart 
from thee. Hold me by thy right-hand, and my soul shall 
follow hard after thee, till thou allowest thyself (O conde- 
scendence !) to be overtaken in vision and fruition, where 
I shall no more fall avvay from thee. 

MEDITATION" XLV. 

WHO THE GREAT MAN IS. 

Cancalle Bay, June 19, 1758. 

rlE that bears a commission from his king, that is, a peer, 
a privy counsellor, or a minister of state, is accounted a 
great man. Now, if being near the throne, and conver- 
sant with the king, makes a man great, clothes him with 
renown, procures him reverence and respect, loads him 
with popular applause, and encumbers him with splen- 
dour and pomp j with how much more divine and dura- 
ble honour is the saint aggrandized, who, though alone 
from the world, dwells with God ; and though not known 
among the busy crowd, lesides about the throne! The 
high and lofty One who inhabits eternity, gives his royal 
assent to their petitions, and will not say them nay ; yea, 
" his secret is with them that fear him, and he will show 
them his covenant." This is greatness indeed, to be in 
favour with him who is a terror to kings -, with him to 
whom kings and their subjects are less than nothing, and 
vanity. 

How are the humble saints exalted in their privileges 
above the grandees of the world ! The King eternal is 
not only their Friend, but Father; and the Prince of the 
kings of the earth is not only their Benefactor, but their 
Brother, which relation is secured for eternity. Again, his 
gifts are according to his divine dignity. N one of the kings 
of the earth can bestow on their dearest friends, and most 
faithful servants, crowns and kingdoms. They may indeed 
divide their own among them at their death, in some 
countries, but in no country can they secure the dona- 
tion, when dead, or perpetuate the conveyance. But 
his favours, who lives for ever to see them bestowed, are 
crowns and kingdoms, a crown that fadeth not away, and 
a kingdom that cannot be moved. Yea, his gifts enrich 
the soul, and measure with their existence. 

Monarchs may cause their favourites' names to be re- 
gistered in the list of their privy counsellors, and other 



MISCELLANEOUS MEDITATIONS. 87 

honourary rails, but cannot prevent their being buried in 
oblivion ; but the names of all the saints are written in 
the Lamb's book of life, and shall be confessed before an 
assembled world. It is more to know God than to be 
acquainted with kings ; — to be known of God, than to be 
commended to the ends of the earth. 

Now, what thinkest thou, O poor despised saint tff 
God ! that dwellest in a cottage which the great men 
would not stoop to step into, to be so high in the favour 
of heaven, that a divine guard of heavenly angels ate set 
about thy house, that no ill can come near thy dwelling ? 
Yea, the sacred retinue, though unseen, attends the saint 
wherever he goes, who walks unobserved through the 
world. Did the royal life-guards of the young prin- 
ces, the rising heirs of heaven, appear in the shining live- 
ry of him who is the Father of lights, they would terrify 
the inhabitants of the earth ; but there is a greater won- 
der, that even the Sovereign of eternity should conde- 
scend to be the watchman of his people, and keep their 
going out, and preserve th^ir coming in, so thatneither the 
moon by night, nor the sun by day, shall smite them ! 
And what comfort and security is this, that the eternal 
God is thy refuge, and underneath the everlasting arms ! 
Such, O saint ! is thy renowned state, thine excellent 
glory, who perhaps are kept at short allowance of food 
and raiment both, with a young and needy family sitting- 
heavy on thy mind ; but God careth both for thee and 
them* — What then, though thou hast crosses of every 
kind to meet with, bitter draughts of every composition 
to drink, since it is well with thy better part ? Yea, 
afflictions capacitate thee for felicity, and enlarge thy somI 
for bliss. But I dare appeal to thine own breast, O child 
of God ! under all thy troubles, falsifying friends, loss of 
relations, or any other grief, if thou wouldst change thy 
calamity with the flourishing condition of the wicked ? 

Now thou art great (for the saints, since they live near 
God, are the greatest men in the world) *and perhaps 
knowest it not ; but, let thy greatness kindle thy grati- 
tude, not increase thy pride. To keep the saints hum- 
ble, divers afflictions are allotted them in this life ; as a 
royal father, fearing lest his son, the young prince, under 
his present grandeur, and prospect" of the crown, may 
swell beyond himself, deals so hardly with him, that oft 
he fears the king intends to disinherit him } yet so many 



S3 SOLITUDE SWEETENED; OR, 

bright displays of paternal affection assure him it shall 
not be so ; and the truth is, it is out of love, that he may 
not mount the throne with unsubdued passions, or sway 
the sceptre in thoughtless folly. So it fares with the 
saints, who should know, in the celestial promotion, that 
it comes neither from the east, nor from the west, no£ 
from works of righteousness which we have done, but it i§ 
God alone that exalteth. My life, then, is a paradox ; I 
am mean, but great ; miserable, yet happy ; poor, but 
possessing all things ; a beggar, and a prince ; but eterni- 
ty shall unriddle it, taking away the one part, and illus- 
trating the other. 

MEDITATION^ XLVI. 

WE SHOULD SLEEP NO LONGER THAN TO REFRESH 
THE BODY. 

Cancalle Bay, JuneZO, 1758. 

LONG sleep in any man is blame-worthy, but in a can* 
didate for glory it is a sin. I may indeed rise in time to 
manage my temporal affairs, as I am seldom behind hand 
with the world ; but what improvement make I for eter- 
nity ? " He that loveth sleep," though in worldly things, 
he may sustain no loss, yet in spiritual things " shall be a 
poor man." When I have a long journey to go, I can get 
up early in the morning, and take the day before me. 
Now, lam ona more momentous,and immensely longer 
journey, even to eternity, which cannot be delayed a 
day ; therefore, I have need to take the day of time be- 
times, the day of health and life beforehand, ere the sha- 
dows of darkness overspread me, wherein no man can 
walk, or the night of death overtake me, wherein no man 
can work. 

Alas ! allowing that I shall number three score suns, 
how far am I already advanced towards noon ! how little 
of the half do I want ! a year or two. The past time is 
lost, the future uncertain ; but eternity is certain and ap- 
proaching. When I look back, how many healthy hours 
lost in sleep, superfluous sleep, stare in my face ! And now 
that I am convinced of the preciousness of time, shall I 
squander it away in sleep ? Too late at the bottle, and too 
long in led) are sins of a deeper dye than either the tip- 
pler or sleeper will allow. What will I think, if sickness 
render me unfit for any thing, if infirm old age confine 



MISCELLANEOUS MEDITATIONS. 89 

me to my crazy bed ? How will I look back with sorrow 
on vigorous youthful hours lost in sleep ! hours which 
might have been improven for eternity, and spent in com- 
munion with God. Did a friend, whom I dearly love, 
come early in the morning to visit me, would I not rise 
to entertain him, not knowing how 7 seon he might go 
away ? Shall I then give the Beloved of my soul worse 
entertainment than my friend ? Sleep is a kind of death ; 
therefore, when asleep, how can I have communion with 
God, for God is not the God of the dead, but of the liv- 
ing? He, out of sovereignty, may speak to man in a 
dream, in a vision of the night ; and sometimes the 
dreams of his people have been divine, so that, when 
they awoke, their sleep has been sweet ; but the duty of 
saints is, to seek him with all the activity of their soul, in 
the full exercise of all her powers ; with the psalmist, to 
awake themselves early, that they may praise him; to 
prevent the dawning, that they may pray to him. How 
am I to blame, that indulge long sleep! See the labourer 
go early to the field, the hireling to his work ; and shall I 
lieinbed, like one that has less to do than they? Did my 
dearest Lord continue on a mount alone, all night in pray- 
er to God for me, and the like of me ; apd shall I not 
praise him early ? The royal Psalmist could shake him- 
self from his midnight-slumbers, to join in the work of 
heaven ; and shall not I rise in the morning ? 

Thus, indeed, I think I am punished, that the more I 
indulge myself in sleep, the more I would sleep. The 
hosts above rest not day nor night ; and I should rest on- 
ly to refresh my body, not to ruin my soul. Alas ! I 
have not only long sleep to lament, but that I slumber my 
time away, when awake, without lifting my eye to God. 
Pity, in all respects, O Fountain of mercy ! one that in 
all respects deplores himself. 

MEDITATION XLVII. 

OUR ONLY JOY IN VIEW OP THE WORLD TO COME* 

Under sail, June 22, 1758- 

V ERILY, O worldlings ! I pity you. Now you seem to 
be great, and full of glory ; but, though you shine with- 
out, there is an awful blank within. // in this life only I 
have hope, I should of all men be most miserable ; for the 
greatest thing I could either hope for ? or desire below, 



90 SOLITUDE SWEETENED ; OR, 

are trifling in comparison of the great and glorious things 
of eternity that I aspire after. What good would my life 
do me, did I not live to die, that I may live for ever ? 
What would my time be, but a rotation of toils and trou- 
bles, did it not afford me an opportunity to prepare and 
improve for eternity? How would every forethought 
about this present life trouble me, did not the solid hope 
of a future world sustain me ! 

As for my part, I would not wish a worse hell, than 
that my habitation among the wicked in Mesech, with 
my unsubdued corruptions and carnal affections, were 
perpetuated. But I know in whom I have believed, and 
th\t he will not delay to gather his scattered sheep to- 
gether, that there may be one Shepherd, and one flock^ 
in the fields above. Eternity is already begun in my 
soul, and my inward part is refreshed with foretastes of 
fruition ; hence my thoughts take wing beyond the bounds 
of time, and dwell (though, alas! too short) amidst the 
glories of the better world. Hence I am contented with 
my present state, and would not change with kings ; 
hence the early beamings of that blessed day, when my 
Beloved and I shall meet, to part no more, refresh and 
ravish all my sqnl ; hence I triumph amidst all the transit 
tory scenes of sorrow which I labour under, and am not 
moved, either by unjust reproach, or vain applause. O 
the emptiness of this present world ! but O the excellen- 
cies of the world to come! Faith and hope cut down, and 
fetch me some of the first ripe-fruits, some of the grapes 
of Eshcol. Surely, this world were a wilderness to me, 
did I not look on myself only as a traveller through it, as 
a way-faring man that shall tarry therein but for a few 
nights. 

There is a restlessness in my breast, that shall never be 
removed till I rest in God. Yea, even now, God is the 
resting-place of my soul, otherwise I should be tormented 
with strong pain, and torn with agonies of mind. Yet the 
most pleasant calm and tranquillity I enjoy here, through 
the imperfections of this state, and remaining corruption, 
is far from being complete at best, and oftentimes is in- 
terrupted ; but the rest I wait for, is refreshing, perfect, 
and eternal. 

Hasten, then, the day when thou shalt descend to 
mount thy glorious throne, and appear the second time 
without sin unto salvation ; when thou shalt accomplish 



MISCELLANEOUS MEDITATIONS. &4 

all my desires, fill my longing soul, admit me to the near- 
est communion, and satisfy me with the sublimest bliss. 
For this I impatient wait ; and in the mean time lay up my 
treasures in heaven, where I dwell by hope, and have ta- 
ken up my mansion by faith in the promise, till the day of 
my solemn removal come, when, by the divine command, 
I shall be carried over to the land of rest. 

Miserable they who have no joy in the prospect of a 
world to come, without which I should be swallowed up 
of sorrow ; who find their pleasure, and place their hap- 
piness, in the painted trifles of a momentary life, but are 
tortured with the thoughts of eternity, and put on the 
rack if they glance beyond the grave. 

MEDITATION XLVIII. 

ON THE SCRIPTURES. 

Under sail, near Jersey, June 23, 1753. 

An entertaining history, or a striking description of 
some famous battle, will challenge our attention, and 
cause us light another candle : but a smail portion of the 
scriptures suffices us ; yea, some are more taken with a 
tvell written romance, than with all the interesting truths 
of the word of God. This is a lamentation, and shall be 
for a lamentation. 

Ah ! how am I to blame that do not more value this in- 
valuable book, where the style is lofty, the images stri- 
king, the figures beautiful, the harmony conspicuous, the 
subjects of infinite moment, and the glory of God the 
scope of all. Here corruption and grace are portrayed 
to the life, the struggles of the old and new man set forth 
in an instructive light. — Here are arrows that pierce the 
stubborn heart, and balm of comfort for the bleeding 
soul. Here kings are taught how to reign, and princes 
how to judge; and here is an unerring directory for 
churches in their public, and Christians in their private 
capacities, to walk by. This is the armoury of heaven, 
from which I may be furnished with weapons for my 
spiritual warfare ; foi the sword of the Spirit is the word 
of God. Like a kindly comforter, it stills my complaints, 
chases my sorrows, cheers my sinking spirit, revives my 
hope, strengthens my faith, and sets me above the hurri- 
canes of time. This feeds me with manna ; not the man- 
na of the wilderness, of which all who ate are dead, but 



9£ SOLITUDE SWEETENED ; OR, 

the divine manna, preserved in the golden pot of the prom- 
ise, laid up in the ark of the covenant of grace, for all the 
chosen seed. Surely u thy words were found of me, and 
I did eat them, and thy word was the joy and rejoicing of 
my heart." This is the only food that can support the 
strength o£ the traveller heavenward. This makes my 
table so well furnished, and so richly spread, in presence 
of my foes. With this my cup overflows ; and this is my 
daily allowance from the King's table, till the day I am 
admitted to sit at table with the King. " The words of 
thy mouth are better to me than thousands of gold and 
silver. I rejoice at thy word as one that finds great 
spoil." Without this sacred book I should have no hap- 
piness here, no hope for futurity; for it is the Christian's 
charter for the glorious inheritance above. It is my 
directory in all conditions, at all times, in all difficulties, 
amidst all companies, and in all places. To be condemned 
to read a human composition again and again, would be 
intolerable; but to be debarred from reading the scrip- 
tures, would be death. They are always savoury and re- 
freshful to the spiritual taste ; as the traveller drinks at 
the stream that attends him through the desert, as often 
as he is parched with thirst, and rinds itldways refreshful. 
Those truths, which at one time we read with a belief that 
they are divine, come at another time, when the Spirit 
breathes on them with such power, that in them we hear 
God talking with us, and our heart burns within us. 

Here time is bounded, and eternity brought forth: the 
world set on flames, and the new creation formed ; here 
heaven and earth talk together, God and man converse ; 
here conscience is accosted, thoughts discerned, and se- 
crets brought to light ; so that it is both full of eyes, and 
dreadful round about. 

This is the light of revelation that dispels the darkness 
of corrupt nature, shows me the world to come as present, 
sets the judgment-throne, sounds the trumpet, gathers 
the nations, passes the sentence, and brings in eternity. 
Yea, from this sacred volume, I may learn on what hand 
I shall stand, and what my sentence shall be in that tre- 
mendous day. 

May I build "for myself a dwelling in the word of 
promise, which shall stand when the hail shall sweep away 
the refuges of lies. From this dear book will I choose 
my songs in the house of my pilgrimage; and will count 



MISCELLANEOUS MEDITATIONS. 03 

myself happier with a few promises from it, than if pos- 
sessed of sceptres, crowns, and kingdoms. This is the 
window out at which the Beloved looks ; the lattice 
through which he shows himself, till the day break and 
the shadows flee away. In a word, this sacred word is the 
beauteous day-star that gives the pleasant dawn, till the 
$un himself arise, and shine in the firmament of glory. 

MEDITATION XLIX. 

TRUE JOY. 

At anchor, St. Helens. July 4, 1758. 

SOMETIMES, indeed, I am amazed at the joy of sin- 
ners, while those who have the greatest cause of exulta- 
tion are rather too sad. Yea, I wonder that, on due con- 
sideration, joy of soul bursts not my mortal frame. 
Though I should never think highly of myself, yet I should 
never think lowly or meanly of the manifestations of the 
love and favour of God. What shall I, then, think of this 
quiet #fmind, this peace of God that passes understan- 
ding, pouring into my soul, and giving me the life of a 
prince, while one would be ready to conclude that I lived 
like a prisoner? — What of this dwelling under the smile of 
Heaven? this joy that I have in believing ? these trans- 
forming glances of glory, which give a sweet antepast of 
the fruition to come, and make me long for the day oi* 
communion? What of my daily allowance from the table 
of the King, yea, sometimes my being allowed to eat at 
the King's table of the hidden manna, and bread of life, 
and to behold his glory with the eye of faith. 

Surely, then, I ought to sing and rejoice ; for as the 7 
sorrow of the world worketh death, so the joy that is 
spiritual tender!) to life. God remembers both the place 
and time where he lets out his love to his people ; hence, 
says he to Jacob, "lam the God of Bethel f and of Ja- 
cob to his posterity, " He found him in Bethel, and there 
he spake with us ; even the Lord God of hosts, the Lord 
is his memorial." " I remember thee, the kindness of thy 
youth, the love of thine espousals." Dare I, then, de- 
spise the day of small things, or forget what God may be 
pleased to remember ? And if I look but a little further 
to the end of my life, which is perhaps nearer than I think 
of, what a flood of glory waits to replenish my enlarged 
8oul> when sin and imperfection shall be put on, and per* 



04i SOLITUDE SWEETENED ; OR, 

fection put on ? Should not such a happy change, seen- 
red to me by the faithfulness of him who cannot lie, bur 
who rests in his love, cause a continual joy in my soul ? 
I daily see sinners, whose life is one scene of jovially^ 
one round of mirth, and yet they know not on what ac- 
count they are so cheerful ; and why should I be sad, 
who have the truest cause of purest joy ? — Neither should 
the outward troubles of time disquiet me, more than a 
king riding in his coach of state, attended with his guards, 
should take it ill that dust should fly round him, or a gen- 
tle shower fall on him, when screened from both ; so 
I am safe in the promise ; yea, I ride in the chariot of 
my Beloved with greater security, and statelier port, than 
crowned heads could ever boast of. 

Hasten your flight, ye envious days, that I may see him 
whom I love, for whom I long, on whom I have fixed my 
affection, and with whom my soul dwells by faith. Now 
will I joy in thee with a joy superior to theirs that divide 
the spoil ; and wait for the day when I shall be allowed to 
bring to the throne of thy glory, the tribute of praise for 
all thy mercies to me, and among the rest for this true 
substantial joy. 

MEDITATION L. 

ONE FRUIT OF AFFLICTION. 

Spithead, Juhj 14, 1758. 

1HE world complains of affliction as the worst thing 
that can befal a man, but for my part I never shall* 
Were it as bad as we apprehend, how is it that from 
Adam to this very day, the saints have had so large a 
share of it? Now, among the many precious fruits of af- 
fliction, I shall only name one, and that is, earnestness 
and importunity with God in prayer. A gracious soul 
may walk with God in close communion, as Enoch, cap- 
tivated with the glory of his countenance, and lifted a- 
bove the world by theoutlettings of his love ; bntasthis 
is not the ordinary attainment of the saints in general, it 
is their mercy to be driven near the throne, and made 
earnest in their prayers. A good man may walk in the 
course of religious duties, but affliction gives edge to his 
devotions, importunity to his petitions, makes him draw 
nearer to the throne, stay longer, and cry louder. 



MISCELLANEOUS aJEDITATIONS. 95 

Of this we have examples in the practice of scripture- 
saints. See how Lot, when Sodom is in flames behind 
him ; his wailing wife and weeping daughters hanging 
round him ; desolate mountains before him, whither he is 
commanded to escape ; terror without, and trembling 
within: see, I say, how he doubles his request, " It is a 
little one, O let me escape thither ! is it not a little one ?" 
See another example in the case of Jacob, who was not 
long escaped out of Laban's hand, till he is informed of 
another and more furious foe come out against him to cut 
him wholly off. Immediately he pleads the promise 
which God had made to him, of doing him good, and also 
bidding him return unto his native land, yet confessing 
he was less than the least of all his mercies : Then he 
makes the most prudent disposition for melancholy con- 
sequences that he can think on, and sets them all over the 
brook ; but he lodges alone that night, and when alone, 
expresses all his grief, pours out his soul to God : " Didst 
not thou promise that in my seed all nations should be 
blessed, and from my loins the promised Messiah spring ? 
and that my seed should be numerous as the stars, innume- 
rable as the sand? But where is the accomplishment of 
the promise, the veracity of the promiser, if I and all my 
seed are slain ?" This, no doubt, was the subject of his 
prayer, and the theme he insisted on in the wrestling- 
night ; and, lo ! the very Saviour, about whose kingdom 
in the world he was so concerned, appears to Jijm in the 
very same likeness which he should afterwards assume, 
and allows himself to be wrestled with, in weeping, pray- 
ers, and supplication, and to be overcome by the all- 
'prevalent strugglings of omnipotent faith, till this sur- 
prising language drops between them, " Let me go," 
I will not let thee go except thou bless me ; which was 
granted, and confirmed by a change of his name from Ja- 
cob to Israel. Sure, then, never was a sweeter night on 
earth ; and can it be doubted but that was a snigular fruit 
of a singular affliction ! Here we must also admire the 
earnestness of Moses in prayer with God, in the time of 
Israel's calamity, through sin : " And now, O Lord, let 
the power of my Lord be great ; pardon, I beseech thee, 
the sin of this people." — Of Joshua, when Israel was 
smitten before their enemies : " What wilt thou do to 
thy great name ?' — Of David, under his various persecu- 



96 SOLITUDE SWEETENED; OR, 

tions— and of Hezekiah, when he received the railing 
tetter from the Assyrian monarch. 

Not to mention any more in the Old Testament, I shall 
name one in the New : Peter is apprehended by Herod, 
put in prison, and the day set that he should suffer ; this 
was a great affliction to the church, one of her prime pil- 
lars, one of her apostles, so near a shameful, cruel death ; 
but prayer is made of the church unto God without 
ceasing, and the issue is Peter's deliverance in a miracu- 
lous manner. O ! how, when pressed upon by affliction, 
do we press vpon the promise, plead for the performance, 
and are importunate with God! As an affectionate pa- 
rent keeps back from his child what he knows to be 
needful for him, that he may be delighted wilh its little 
pretty arguments to obtain it, so deals God with his peo- 
ple. 

Then, rather than that I should grow remiss in my 
supplications at the throne of grace, through the languor 
of my love, may the weight of my afflictions add fervour 
to my devotions, and eagerness to my requests. 

MEDITATION LI. 

FROM THE DEPTHS OF AFFLICTIONS WE SEE STU- 
PENDOUS THIN*GS. 

Spithead, July 17, 1758. 

WlLL any man think the philosopher mad for going 
into a profound pit, that there he may see to more advan- 
tage the furniture of the higher heavens, the glory of thfe 
sparkling stars ? Seeing that meaner objects being hin- 
dered to strike his eye, nothing but what is high, luminous, 
and bright, beam into the bottom of the dark abode. 
Even so the saints, when shut up in the deeps of afflic- 
tions, " when set in dark places as the dead, when hedg- 
ed about that they cannot get out," have their eyes on 
God alone, who can bring them out of the horrible pit, 
out ot the miry clay. Then their thoughts ascend to hea- 
ven, and heaven shines down into their souls ; while the 
world, in all its glittering vanities that strike the carnal 
eye, is cut off on every side. A communication is open- 
ed between God and the soul : " To this man will I look, 
even to him that is poor, and of a contrite spirit," a spirit 
broken with affliction j yea, with such he will dwell, to 
revive the hearts of the contrite ones. 



MISCELLANEOUS MEDITATIONS. 97 

Again, in the dark night of adversity, there are beaiK 
ties ^een, that were never seen in the broad day of pros- 
perity. Manasseh, all the time he reigned in Judah, 
though it was a land of light, never knew God till he was 
taken among the thorns, hound in fetters, and carried t» 
Babylon, where he prayed, was heard, pardoned, and 
liberated ; and " (hen Manasseh knew that the Lord, he 
was God." Thus, in the depths of affliction, he learned 
maxims more sublime, and of higher moment, then he 
could attain to when seated on a throne. O desirable 
distress ! that discloses and magnifies heavenly excellen- 
cies, and diminishes earthly vanities! 

When much of the world gets into the mind, then little 
of God is there : for if " any man love the world, the 
love of the Father is not in him ;" but when liule of the 
world, then much of God. Affliction is also a time of 
solitude, for the man sitteth alone ; but God setteth the 
solitary in a family, even in the family of heaven, and 
comforts him with his own children. In no place bet- 
ter than in the profound depih of affliction, does the 
heir of future glory see the love, the goodness, the 
mercy, and the wisdom of God ; the excellency of 
religion, the beauty of divine things, the danger of 
prosperity, the deccjjtfulness of riches, the vanity of 
created things, and the happiness of the world to come. 

But as to the illiterate man, who knows nothing of 
astronomy, or the laws of the celestial bodies, this pit 
would be a deplorable situation, for it is only the philoso- 
pher that can improve here ; so it is only the spiritual 
niind,thc heavenly meditant, that reaps the advantage of 
such a situation, for the carnal man here would be alto- 
gether miserable. 

Again, as no man would pity the philoropher for be- 
ing deprived a while of beauteous day, white pursu- 
ing his studies, and perfecting his knowledge; so why 
should the saints be accounted ca*t off, when plunged 
into affliction for a while, to pursue their studies of the 
wonderous way of Providence, and perfect their know- 
ledge of the Most High ? 



I 2 



£S SOLITUDE SWEETENED J OR, 

MEDITATION LII. 

PRAYER. 

Spithead, July 28, 1758. 

JN O sooner is the child born, than he breathes ; no soon- 
er is Paul converted, than, behold ! he prays, 

O incomparable privilege! to be allowed to pour our 
complaints into the ear of God, cast our cares over on 
him, plead the performance of the promise, and devolve 
the burden of our sorrows and necessities over on his 
sympathy and all-sufficiency! The prayer of faith has 
won more numerous and more noble victories than all 
the mighty conquerors since war was taught among the 
nations. Prayer is the furbishing of all the other pieces of 
the spiritual armour, and as it were the muster-master of 
all the graces. It is the key of heaven ; Elijah prayed, and it 
was locked ; again he prayed, and it was opened. It is 
the terror of hell, which will put up with any thing but 
prayer ; — the ambassador of the renewed soul — the trum- 
pet of faith — the support of the weak — the employ of the 
expectant of glory — and the daily exercise of the chris- 
tian. It is like a pulley that draws the soul up to hea- 
ven ; and, like a golden pipe, plunges into that river that 
proceeds out of the throne of God and of the Lamb, and 
conveys the blessing down mto the soul below. When 
Job prayed, God turned his captivity ; when Jacob 
wrestled in prayer, he obtained the blessing ; when Eli- 
jah and Solomon prayed, the fire fell and consumed the 
sacrifice ; when Paul and Barnabas prayed and sang 
praises, the prison was shaken, the doors opened, and 
every one's bands loosed ; and while the church prayed 
for Peter, an angel set him at liberty. By ail which it 
appears, that God will be inquired after by prayer, 
and will work wonders for the humble supplicants. 

This is the time that God will talk with men in a spe- 
cial manner ;— the audience-hoar of the great King, 
when the Court of Heaven receives and answers the peti^ 
tions of the saints. And many times have the souls of 
God's people been enlarged beyond measure, while they 
have, Jacob-like, been wrestling for the blessing, weeping 
and making supplication to God. Then heaven has been 
pleased to pour in his joys in the soul, so fully, that they 



MISCELLANEOUS MEDITATIONS. 99 

hardly could contain ; their old bottles being like to 
burst asunder with the new wine of God. 

Flowery expressions, and a fine style ; a multitude of 
words, and many petitions ; or any thing that may seem 
the wisdom of man more than the power of God — is not 
the prayer that shall be heard by Him, who regards one 
earnest wish, and sincere request, before all the oratory of 
the schools. We should search ourselves before prayer, 
and know what sin is least subdued, what duty is most 
neglected, what grace is most decayed, that we may 
pray with understanding. Again, we should summon our 
attention in the time of prayer, that we may speak as to 
God ; and we should look to God after prayer for an an- 
swer, and wait on him who is both able and willing to 
supply all our need, spiritual or temporal, according to 
his riches in glory by Christ Jesus. 

MEDITATION LIII. 

LITTLE KNOWN OF THE BLISS ABOVE. 

Off Cherbourg, Aug. 11, 1758.. 

I VERILY believe the saints here are like a stranger 
come from the skirts of the kingdom to the chief city, who 
never saw any thing grand or noble all his life till he 
came thither. When he comes to the palace of the king, 
he is astonished to see the stately buildings, royal guards, 
grand attendance, delightful walks, fragrant arbours, the 
palace-garden, and the noble personages that are admit- 
ted in. While gazing with wonder at the external ap- 
pearance, he is filled with surprise to think what must be 
within : Rooms hung with arras, furniture gilt with 
gold, the throne, the crown, the sceptre, and the robes 
of state, and all the royal inhabitants. Even so the saints, 
who are charmed with the beauties of the church below, 
which is the house of the living God, wonder what the pa- 
Face of the great King must be. For if the ordinances of 
his grace be pleasant beyond comparison, what must 
the eternal overflowings of his love be in the land of his 
glory ? If the exceeding great and precious promises, 
and the scriptures of truth, be better than thousands of 
gold and silver, what must the fulfilment of the one, 
and the subject of the other, be in the world above ? 
How may we, when we see the outwalks of our God, the 
goings of our king in the sanctuary, wonder what the 
chamber of presence must be above ! 



100 SOLITUDE SWEETENED ; OR, 

Happy ye that stand before him, and see him on his 
throne, even face to face, not as we do, who only get a 
window-glimpse, and through the dimming-glass. What 
must the invisible glory of the highest heaven be, when 
such beauty beams in the created firmament ! What 
must that glory be that supplies the absence of the sun ? 
What must that beatific vision be which changes the soul 
at its first entrance into it ! What must those pleasures 
be that ravish every moment ! and those delights which 
surfeit not, even while eternally enjoyed ! 

Surely that divine bliss is too sublime for nature's light 
to know about, or see into ; and revelation can tell but 
a little of it, because of our carnality, and shallow know- 
ledge of sacred things. Yea, should the happiness of 
the blessed be described in the language used before the 
throne, it would be too sublime to enter into a mortal 
ear. So that it still holds true, that ear hath not lieard„ 
eye hath not seen, neither hath it entered into the heart 
of man to conceive, what God hath laid up for his saints, 
But such a portion is it, that the very faith of it makes 
them endnre hardships, patient under trouble, silent in 
affliction, joyful in tribulation ; to trample on worldly 
greatness, riches, honour, and renown, and to endure aU 
things, as seeing him who is invisible, and thus to wait for 
his Son from heaven . 

MEDITATION LIV. 

THE DIVINE LOVER. 

In Harbour, N'm, 1, 1755. 

HOW many great geniusses have employed their noble 
talents ou subjects of human love ! And by then flowery 
expressions, screw up the imaginary bliss in these ais- 
cious scenes to such a height, as if nothing more sublime 
could be pursued by immortal souls ! And how easy 
such trifling subjects gain ou carnal minds, mournful ex- 
perience may convince us. But where is he that dwells on 
the Divine Lover, and expatiates on his matchless grace, 
wiih strokes that melt the soul into astonishment and 
rapture ? How often does the poet, in his encomium of a 
created fair, step beyond the truth, talk at random, yea, 
rove above possibility itself ! But here, in the love of the 
Son of God, we can never exceed. It is higher than hea- 
ven, and brought him down from his Father's bosom to 



MISCELLANEOUS MEDITATIONS. 10JL 

onr earth : It is deeper than hell, and brought us up from 
thence : It is larger than the sea, and can never be ex- 
hausted : Broader than the earth, and can never be descri- 
bed. How vehemently did the heavenly flame burn, 
even w when the sorrows of death compassed Mm about, 
when the pains of hell took hold on him !" 

How has art and oratory embellished human loves ! 
What surprising narratives have been written of the 
amours of princes ! and what pages have been filled with 
the fictitious adventures of lovers! But what has been 
said to purpose of the Supreme Lover, who loved his 
own to the end in the hour of death, in the pangs of dis- 
solution, and amidst the keenest sense of his Almighty 
Father's wrath ! This is what no mortal ever could do ; 
for death flings another theme into their mind, and as 
their breath expires, their thoughts perish. Death, in the 
person loving or beloved, finishes the strongest affection, 
though their memory may be dear ; but death cannot 
separate from his sacred love. 

There never was such disproportion between parties 
loved and beloved, as here ; no, not though kings should 
choose their queens from the dunghill. Here the Prince 
of peace, the King of kings, the flower of paradise, the 
darling of his Father's love, the express image of his per- 
son, and brightness of his glory, the heir of all things, the 
eternal God, loves an ugly, deformed, miserable crea- 
tnre, a crawling worm, a condemned criminal, an in- 
solvent debtor, a rebel against hcaveD, a daring sinner, a 
drudge to hell, a slave to lust, a captive of Satan, a 
prisoner of the pit ! This is love indeed, love that will 
be the wonder of angels, and the song of the church of the 
first-born through endless ages. 

For shame, ye celebrated bards ! will ye choose such 
lifeless, tasteless, dying themes, and neglect the work 
of angels, the employment of heaven ? How ardently, 
O Divine Lover ! should my soul go out after thee ! 
Longing for that thrice-welcome day, when I shall mourn 
thine absence no more, but, admitted into thy presence, 
shall talk of all thy love, and feast on all thy charms, world 
without end. 



102 SOLITUDE SWEETENED ; OR, 

MEDITATION LV. 

ETERNITY. 

Spithead, Nov. 13, 1758. 

Arithmeticians have been much puzzled with 

given numbers ; but none ever attempted eternity, or 
the duration of the world to come, though they have 
shown mighty art in figures. Here the finite mind has no 
idea of eternity but by succession of ages, and yet 
succession belongs to time, not to eternity. Though all 
the angels in heaven, and all the men in the world, since 
their creation, had been employed in dotting down fig- 
ures, which at the end of the world were o be arranged 
into one straight line, stretched through an unmeasured 
space, which would ^ive every figure ten limes its force, 
yet this line would not be so much to eternity, by all the 
disproportion of comparison, as the number one bears 
to it ; for one bears some proportion to the greatest 
numbers, but the greatest numbers bear none to eter- 
nity. 

Days, weeks, and months, are nothing there ; years, 
ages, and generations are lost there ; hundreds, thou- 
sands, and millions are no more there ; times, aeras, and 
determinate durations are past for ever there ; all is fix- 
ed, all eternal there! There is no first and last, sooner 
and later, in eternity ; for though Abe, with respect to 
time, was sooner plunged into perpetuity, yet no sooner 
than the saints that shall be alive at the last day, with 
respect to eternity. For it is like a circle, which, besec- 
tedany where, is always in the middle. The saints are 
like so many guests assembling to a feast, some are set 
down, some sitting down, some standing ready to sit 
down, some entering the door, and some at a little dis- 
tance from the house, yet all come in due time for the 
feast. Adam, Enoch, and Elias, are set down at the 
1>anquet of love; the prophets and apostles are set down 
at the marriage-supper of the Lamb; some are entering 
the door of bliss, and many are on their way thither ; but 
they shall all come time enough to the divine entertain- 
ment which shall satisfy ail the guests in the mansions of 
glory. 

Alas ! with what desperate madness am I chargeable, 
that am thus taken up with transitory trifles, and neglect 



MISCELLANEOUS MEDITATIONS. 103 

the realities of the everlasting world ? When I consider 
the vanity of earthly glory, I cannot help concluding, that 
such as pursue after it are intoxicated with poison more 
dangerous than that of the tarantula, which makes men 
die by dancing ; as the one affrcts the soul, the other on- 
ly the body. Bu t though the pleasures of this world were 
real and solid, yet they are so transient, that they are not 
worthy our pursuit. O how wise for time, but how im- 
provident for eternity ! for what man, to appear in all 
the majesty and grandeur of a king for one day, would 
forfeit his estate, and spend the rest of his miserable life 
in poverty and reproach r And yet for vanity, for trifles 
of a day, we throw ourselves away for eternity ! I look 
forward a few years, perhaps a few days, and see myself 
in eternity: but I cannot look still more forward, and 
see myself out of eternity into another state. O Eterni- 
ty! I am to be in thee for ever ; and why shouldst thou 
not be in all my thoughts? Thou shait shortly overtake 
me ; why then should i chase thee from me, or fly myself 
from thee? 

It matters not much to him who is going but out of one 
door into another, whether it be in a summer-blink, or 
winter-blast, since a few steps finish his journey ; aor 
does it much more concern him who comes out of the door 
of the womb, and enters by the gate of death into the 
palace of the great King, his mansion for eternity, wheth- 
er it be under the sunshine of prosperity or the bitter 
blast of adversity; because the one cannot profit him, 
nor the other pain him there. And our journey, from 
our coming into this world, till our going into the world 
of spirits, though we should reach the age of Methuselah, 
is performed sooner with respect to eternity, than out- 
going from one room to another in respect of time. Now, 
my moments are numbered, and precious ; but, O that 
blessed state when numbers are no more! No incursions 
there on the adoring soul, from the world, or from vani- 
ty, from sin, Satan, or the flesh. No weariness there, 
where mine adorations shall not be measured by minutes, 
cramped by corruption, or cut short by bodily indispo- 
sition. But when I have stood an ardent adorer before 
the throne ten thousand years, I shall be as vigorous in 
my love, as active iu my adorations, as in the first mo- 
ment I began the work of angels, the employment of Ik a- 
Now vain thoughts mingle with my contemplu- 



104 SOLITUDE SWEETENED; OR, 

tions, distractions with my devotions, impertinent ro- 
vings with my most importunate prayers ) unbelief re- 
sists my faith, carnality is a clog to the heavenly mind, 
corruption a dead weight on the soul, and the things of 
time an hindrance to all. But then I shall be delivered 
into the glorious liberty of the sons of God. Once a great 
king made a great feast to his grandees for an hundred 
and fourscore days; nothing less than a royal treasury 
could support the expense of such an entertainment. But 
the King of kings shall feast and satiate all his mighty 
angels, all his chosen people, on his own undiminished 
fulness through eternity itself! There is bliss without a 
blank, abundance beyond all bounds, and possession 
without period ! No matter, then, what years I lose ; for 
whenever the lamp of life expires, the sun shall rise and 
shine for ever. 

MEDITATION LVI. 

ON LOVING GOD. 

Spithead, Nov. 20, 1758. 

lO love thee, is my honour ; that I may, is my privi- 
lege ; and in as far as I do it, so far am I happy. How 
is it, then, that this divine duty of loving thee meets with 
so much opposition? Hell and earth bid me hate thee: 
sinners will not let me avow my love to thee ; corruption 
within, cares and concerns without, check my love; un- 
belief cools my love, " for faith works by love," and love 
bears proportion to faith ; immoderate tear, and love of 
any thing besides thee, is a clog to my love ; and imper- 
fect apprehensions of thy glorious self, deaden my love 
to thee. In what a melancholy case am I ! It is death 
to live, and not to love ; yet I live, and cannot love thee ! 
I can love my friend, and hate mine enemy; but I cannot 
love my God, nor hate mine enmity. I can love what I 
think beautiful in the creature, with love more than 
meet ; why then not love the Rose of heaven, the chiefest 
among ten thousand, who is altogether lovely, and whose 
love is, like himself, unchangeable! What makes the tri- 
umphant state so glorious, so desirable, but because love 
is perfect without fear, their adorations without distrac- 
tions, their conceptions bright without misapprehensions, 
and their praise without interruption, their knowledge 
clear without confusion, their virion perfect, their views 



MISCELLANEOUS MEDITATIONS. 105 

fixed, and all their souls strengthened in God, replenished 
with God, and going out on God. Then, in loving thee, 
I might begin the felicity of eternity, and anticipate the 
bliss above. I will love thee for thyself, and thy saints 
for thy sake, for thy image shining in them. I will hate 
mine enmity against thee, grieve that I cannot love thee, 
and feel after thee, and wait for that day when I shall 
love thee as I would, because I shall see and enjoy thee 
as thou art. 

MEDITATION LVII. 

WRATH. 

Spithead, Nov. 21, 1758. 

I HAVE hitherto had faint views of divine wrath, 
though I have indeed had frightful apprehensions of fire, 
a gloomy idea of the bottomless pit, and shocking 
thoughts of the state of the damned. But, there is one 
expression of our Saviour's, which gives me a clearer view 
of divine vengeance, than all the anguish of the damned 
can do. Observe the God-man, in whose mouth no guile 
was found, in whose face no personal guilt could stare, 
when suffering in our stead, carrying our sorrows, and 
bearing our grief. Although he knew he should triumph, 
and come oft* victorious, that he should see of the travail 
of his own soul, and be satisfied ; and that, though he laid 
down his life, he should take it up again ; yet see, when 
the flood-gates of divine vengeance are opening (the over- 
flowings of whose waters were to thy very soul, O Ira- 
inanuel !) and pouring out on him, how his soul, that is ex- 
ceeding sorrowful, even unto death, suffers in such a 
manner, that the blood, instead of keeping its wonted 
course, and flowing to support his heirt, as if the frame of 
his holy human nature had been dissolving, breaks 
through the returning veins, forces a passage at everjf 
pore, and in great drops trickles down upon the ground ! 
while he puts up a petition which I should never forget, 
u Father, if it be possible, let this cup pass from me V 1 
Which is as if he had said, t Couldst thou be glorified, 
justice satisfied, and the elect saved, any other way than 
by my drinking this tremendous cup, O let it be done ! 
yet not my will, but thine be done/ Now, if Urns the 
Son of God in our nature expressed himself under a sense 
of wrath, how dr? adful. terrible, and intolerable most it 
K 



106 .- SOLITUDE sweetened; oft, 

be ! What are streams of melted brimstone, floods of fire ., 
Utter darkness, the worm that never $ies, the horrid 
gulf, the bottomless pit, the tormenting company of 
fiends and devils ; but as it were vehicles to convey wrath 
into the damned ? for the wrath of the Almighty, of which 
the wicked irust drink for ever, is something above and 
beyond ail these ! " Who knows the power of thy wrath?" 
" Who can stand if thou be angry ?'* How must guilt 
scream, when innocence itself cries out so ! How must 
despair roar, when he that was heard iu that he feared, 
expresses himself in such a manner ! 

Three things may remain my wonder, the compassion 
of the Father, the condescension of the Son, and the in- 
sensibility of the sinner. O, then, to be wise before in- 
structed in Joe world of flames! 

MEDITATION LYIII* 

SENSIBLE COMMUNION WITH GOD SOMETIMES ENJOYED. 

Under sail, Dec. 27, 1758. 

iHOUGH there is not a child in the family of heaven 
but what has real fellowship with the Father, and with 
his Son Jesus Christ, yet there are happy times and plea- 
sant moments, when a divine intercourse is carried on 
between the soul and God. A carnal world ridicules the 
idea; and no wonder, for the " natural manreceiveth not 
the things of the Spirit of God, because they are foolish- 
ness to him." 

Will not the saints of God confess, that communion 
with him is sometimes sensibly enjoyed ; and that the 
enjoyment of it is a little heaven, glory in the bud, and a 
foretaste of their future felicity? Nor is this the effect 
of fancy, or an heated imagination; it proceeds from a 
nobler cause, even the sovereign kindness of the Father 
of mercies. Have not the souls of his people (O that I 
could say, mine own !) been sometimes so refreshed with 
more than ordinary outlettings of his love, that they have 
longedfor the eternakininterrupted vision and enjoyment 
of himself? And when heaven has opened before them to 
let them look in, and see the glories of the better country, 
how have they trampled on the pleasures, and triumphed 
over the troubiesof a present life ! 

At three remarkable seasons God is pleased to hold 
communion with his people. First, Before affliction, to 



MISCELLANEOUS MEDITATIONS. 107 

prepare them for it ; as with Jacob in that memorable 
night when his angry brother was marching against him * 
— and with Paul, who was bid to be of good cheer, for 
as he had testified at Jerusalem, so he should at Rome. 
Again, in the time of affliction, to support them under 
it ; as when Mo^es was mourning and going heavily un- 
der Israel's grievous idolatry, then God spake face to 
face with him, as a man speaketh unto liis friend : and he 
made his goodness to pass before him : — So Stephen's 
face, from heartfelt joy, shone like an angel's, amidst his 
foes, and wear his death. And, thirdly, after some afflic- 
tive dispensations, and mournful providences : So the 
apostles after they had been apprehended, examined, 
and severely threatened, are filled in an eminent manner 
with the Holy Ghost, while the place of their abode, as a 
symbol of the divine presence, is remarkably shaken. 

Though all his saints arc fed at his expense, yet some- 
times they are allowed to sit in his presence, and feast 
with the King. And such a banquet makes the barren 
desert like the garden of God. It is only in the strength 
of heavenly meals, bestowed by the uncreated angel, that 
I travel to the mount of God. — Now, manifestations and 
communications do not entitle me to bliss, but are them- 
selves a part of my bliss ; therefore I must not build up- 
on them, but seek my standing in the righteousness of 
the Son of God : — Even as a servant being allowed pro- 
vision will not prove him to be a son, yet the son abi- 
ding in the family of election and house of God, is al- 
ways entitled to be fed, and is sometimes admitted to his 
Father's own table. If, then, heaven is pleased, accord- 
ing to his divine sovereignty, to display his glory at times, 
in a more than ordinary effulgence, why should it be cal- 
led enthusiasm and delusion ? For my part, whoever be 
the sober wits, let me live and die in such delusion. But 
if thus the life of the least saint be like the life of an angel, 
in comparison of the happiest worldlings ; and if the life 
of one saint so excel another's in walking near God (for 
it is thus that in the firmament of grace one star dif- 
fereth from another star in glory ;) and if the life of a saint 
sometimes, for a few moments, in comparison of his ordi- 
nary attainments, be like the life of a seraph, what must 
eternal, uninterrupted, full, and free communion be, in 
the highest heavens, where the new bottles will be able 
to hold the new wine of paradise ; and where the soul, 



108 SOLITUDE SWEETENED ', OH, 

capacitated in every power, shall be replenished with all 
the fulness of God ? 

Expire, ye protracted periods, and roll off, ye envious 
years, that I may join the adorers round the throne, and 
commence communion with the Highest in the holy place 
for the endless ages of eternity ! 

MEDITATION LIX. 

BREVITY OF LIFE. 

Plymouth, Dec. 28, 1758. 

WHAT is all this struggle in the world for ? What mean 
I by so many attempts to be something in the sphere of 
nothing ? This is as if foam and bubbles should contend 
for station on the rapid stream, which in a moment are 
no more. Now we are engaged and entangled in a war, 
and this is the time for the patriot, the politician, and the 
hero to appear ; but how many press forward to make 
their appearance for the sake of being seen ! as if honour 
could bring happiness. This I see and condemn in 
others, yet am guilty of it myself, forgetting that I am 
but of yesterday, and to-morrow am no more. It is a 
shame to think so much about a few days, and so little of 
endless ages. Let me look to the generations past ; then 
were patriots, politicians, and heroes, and some of them 
the favourites of fame ; now that generation is gone, 
this is going ; that has preceded this by one step, and 
this by another step shall follow that. How few of our 
deceased acquaintance are so much as remembered ! and 
how 60on, like them, shall we also be forgotten! Many 
prime servants of the crown are this day sleeping in per- 
petual silence, and their names possess almost the same 
repose in some antiquated registers, that are cleared 
to make room for the present, as the present in a little 
shall be to make room for the future. Perhaps the names 
of a few, signalized by an uncommon fame, may yet tin- 
gle in our ears ; but what is this to them who are fixed 
in their final stated Could it mitigate their misery, who 
have begun their everlasting howlings, that the whole 
world were ringing with their praises ; or, could it add to 
their joy, who have begun their endless hallelujahs, that 
every tongue were employed in panegyrics to their mem- 
ory ; well might we be pardoned in our pursuit of fame. 
How frail is our life ! a pile of grass, a withered learj 



MISCELLANEOUS MEDITATIONS. 109 

dry stubble, a flower, a breath, brittle clay, fading 
flesh : How swift ! a weaver's shuttle, an eagle, a ship, a 
wind that passeth away, and cometh not again: How 
short. ! a moment, a breathing.— While I bewail a depart- 
ed friend, death, suddenly seizing me, translates the la- 
mentation to another tonguethat is most nearly concern- 
ed in me, who also in a little time must follow me into the 
silent grave, and leave the protracted elegy to be contin- 
ued by their nearest relations. Thus mourning is contin- 
ued, though the mourners are hurried away in a moment. 
Surely I need not be so anxious about a life so short, 
a state so uncertain, and a world so vain ; where I am 
only a stranger, a pilgrim, a sojourner, and posting away 
from every thing below. Let the world, then, go with 
me as it will, this shall not trouble me, who am daily go- 
ing through the world, and shall in a little go entirely out 
of the world, to return no more. How, then, shall I 
spend this short life,my few winged moments, which are 
all numbered to me ? Surely, in nothing better, than in 
looking oat, and laying up for eternity. 

MEDITATION LX. 

ON THE LAST DAY OF A YEAR. 

PiyjiiouthyDec. 31, 1758, 

TfME is measured, and is alike at both ends; it began 
with a day, and will end with a day ; hence the evening 
and the morning were said to be the first day, as the gen- 
eral judgment is called the last day. Eternity is the 
fountain from which it sprang, and the flood into which it 
shall fall. The most lasting duration of time is but short, 
and its greatest prolongations come to a period. A giv- 
en moment is scarce known till it is no more, a few of 
which make a minute, which we but begin to enjoy when 
it is also gone •, thus an hour flies away, a day hastes to 
its end, and a year (as this has done) comes to its last 
day As, therefore, at the end of the year, trading peo- 
ple cast up their accounts, and regulate their books, let 
me ask myself, What have my talents gained these 
twelve months ? For, whatever I may think, time itself is 
none of the least of talents, and another year is added to 
my account. 

Thousands who come into the world after me, are call- 
ed into eternity before me ; and is not this a loud call to 
K 2 



110 Solitude sweetened -, oii^ 

me to improve every moment of my time ? Time is only 
little thought of by those who think still less of eternity > 
but if I look into a future world, I will see of how great 
moment every moment of my time is, who therein must 
prepare for this everlasting fixed state. O precious, mis- 
pent time, which I never can recall ! Now this year is 
gone, and never shall return ; what, then, have I done 
for the glory of God therein ? Ah ! it is passed away from 
me as a void, though on this side it sparkles thick with 
mercies, like the starry firmament. Ah ! did I say a void ? 
nay, worse ; for while his love and goodness shone around 
me like the noon-day beam, my sins rose numerous, like 
the atoms of the sun! 

This is the last day of this year ; and how would I va- 
lue every moment of it, did I think it the last day of my 
life ? Yet nothing but presumption flatters me with ano- 
ther thought. I should count every day my last, since 
some have found their last on days they as little dreaded 
as I do this ; and at most, some day soon will be my last, 
when perhaps this same pernicious expectation will not 
be dispelled my breast. Then it is wisdom to be before 
hand with death ; rather to wonder that he stays away so 
long, than be surprised he should come so soon ; rather 
triumphantly to expect him, than be terrified at his ap- 
proach. Thus I should look on every day as my last, 
that when my last day comes, it may not come unlocked 
for, nor overtake me unprepared. 

But, alas ! this year has afforded me more mournful 
spectacles of sin than all my life beside. I have heard 
the divine name blasphemed ; seen sin in high place ; the 
l*oly Sabbath, like Job's birth-day, disjoined from the 
days of the year, and shut out from the number of the 
months ; and all manner of wickedness committed there- 
on, drinking, sporting, singing, buying, selling every 
kind of merchandise thereon. O for what trifling gain 
will men cast away their precious souls ! and how can I, 
unconcerned, look on sin in all its ugly shapes, and the 
dreadful havoc it makes among immortal souls ! 

But may the divine providence bring me from these 
chilling objects, and may I through grace never forget 
what I have heard and seen ! Here also patience, wor- 
thy of God, is conspicuous ; for, when we think how 
much wickedness is committed all over the Christian, as 
v/eil as the heathen world — in Protestant as well as Rb« 



MISCELLANEOUS MEDITATIONS. Ill 

man-Catholic countries — in public and private— by great 
and small — on land and sea ; and again, that this rebel- 
lion against heaven was not begun yesterday, but carried 
on since Adam's fall, for more than five thousand years ; 
it is a wonder the world has not long ago been devoted 
to the flames. But that patience, which for continuance 
is amazing, shall at last give place to justice, which in the 
execution will be terrible. Might my life end, like this 
year, on a Sabbath, I could be content; but this may 
comfort me, that upon whatever day I may depart this 
life, I shall enter into heaven on anhigh Sabbath-day, for 
Sabbath is eternal there. 

But while I am meditating on my fleeting time, the 
midnight hour strikes, and I am already in another year. 
Then adieu, for ever, 1758. Yet let me remember, that 
by this adieu I look on my life as drawing to its latter 
end, and that I am advanced another stage nearer eterni- 
ty, ignorant if a day, or a month, or a year, or two, or 
more, shall be bestowed on me. 

MEDITATION LXI. 

SAINTS HAVE THE GREATEST REASON TO REJOICE. 

Plymouth, Jan. 7, 1759. 

]N"o wonder that Paul doubles his admonition to the 
converted Philippians, " Rejoice in the Lord always, and 
again I say rejoice ;" for nothing better becomes the 
saints than spiritual joy, though none are greater stran- 
gers to what they have so good a title, than they. The 
joy of the sinner and the laughter of the fool, are alike, 
just as the crackling of thorns under a pot, nothing but 
a noise, and quickly gone ; but it is not so with the saints, 
for there is more joy even in their penitential groans, more 
consolation in their mourning, than in all the gladness 
of the carnal world. What should make the children of 
a king sad, the sons of such a Sovereign as he, who is 
" the King eternal, invisible, immortal, dwelling in light 
inaccessible, and full of glory ;" who alone hath immor- 
tality essentially, and in the light of whose countenance 
saints commence their journey here towards his more im- 
mediate presence, and shall hereafter hold on their jour- 
ney towards his adorable perfections for ever. 

If my hope can lay hold on thee, if my faith can fasten 
ere, I ought certainly to be filled with more joy than 



112 SOLITUDE SWEETENED; OR, 

I have in believing ; and, from this divine relation to him 
who is the Lord of the whole creation, should be posses- 
sed of a joy that shall be more than match for all sublu- 
nary sorrow. Indwelling sin, prevailing temptation, and 
tempestuous corruption only claim perpetual sorrow, and 
unceasing lamentation ; yet, with the great apostle, 
while with one breath I cry, " O wretched man that I 
am ! who shall deliver me from the body of this death ?" 
I may in another breath say, in view of the sure and 
sweet deliverance that shall come, " I thank God, through 
Jesus Christ our Lord. • 

Does it become those to be sad who are possessed of 
all things ? and, O saints ! " all tilings are your's, and ye 
are Christ's, and Christ is God's." Is it seemly for those 
to weep, at whose conversion angels joy, and on whose 
account heaven and earth are in harmony ?" u Truth 
springs from earth, and righteousness looketh down from 
heaven.'' Is it like one of royal blood to bewail the loss 
of a pebble, when he has a crown set with diamonds, yea, 
a crown of glory that fadeth not away, laid up for him ? 
Is it congruous for the expectants of celestial bli?s to la- 
ment the loss of time -trifles, when the treasures of eternity 
are reserved for them ? Is it decent in the conjugal af- 
fection of the spiritual spouse, the Lamb's wife, to be in- 
consolable at the death of a carnal relation, when the 
Husband, who is better than any, than all other rela- 
tives, is eternally alive? How mean is it in the great 
soul that is born from above, to look dejected because the 
world looks down upon him, when God beholds him with 
a pleasant countenance ? How foolish were it for one 
travelling through a strange country to be disquieted be- 
cause the children of every town stare at his foreign 
dress, or the fools laugh at him in his journey; when he 
is conscious that his king is acquainted with his charac- 
ter, approves his journey, and will honour him on his 
arrival home ? In a word, how abject and base for the 
Christian to complain of the whirlwinds scattering his 
snole-hill of sand ; when the spoils of principalities and 
powers, won by the divine Conqueror in that tremen- 
dous day when he gave his life away — the mountains of 
prey, and treasures of eternity — shall enrich him for 
evermore ! 

Now I reprove my sorrow, and reprehend my sad- 
ness. I will, rejoice in the Rock of my salvation with 



MISCELLANEOUS MEDITATIONS. 113 

acclamations and shouting ; yea, sometimes I would 
fain emulate the cherubim in their sublimest strains, 
did not the sight of so much dishonour done to the 
divine majesty by others always, and by myself too 
often, make my joys recoil, and inward sorrow flow. 
Yet in thee will I rejoice, till the day dawn, when 
I shall enter into the joy of my Lord, which like- 
wise entering into me, shall be mine everlasting strength-. 

MEDITATION LXII. 

INDWELLING SIN. 

Plymouth Sound, Jan. 14, 1759. 

XHERE is a mysterious wisdom in the way of God 
with his people, to whom he grants to know but in 
part, and to be renewed but in part. Where they, 
while here, wholly delivered from sin, and had the 
unclouded vision of his face, and full communion with 
God, there would be nothing reserved for the day 
of glory. It is with them, therefore, as with ancient 
Israel, among whom God wisely left some of the devo- 
ted nations undestroyed, even them whose land was 
divided by promise, to excite their faith, and stir up 
their endeavours to extirpate them, and to be a means 
of preserving them from sinning with security and im- 
punity. 

Now, God has promised to subdue all our sins, and so 
he does, that they shall never condemn us ; but such is 
the corruption of nature, which is sanctified but in part, 
and of creatures who know but in part, that it is rare to 
be holy and humble, to be full of God, and empty of our- 
selves. Even the great apostle Paul, after he had been 
with God, in a special manner, and seen unutterable 
glories in the highest heavens, instead of having some of 
the heavenly host as his companions, after his kind recep^ 
tion at the celestial court, had a messenger of Satan sent 
to buffet him, lest he should be exalted above measure 
with the divine vision. A humbling change this ! to come 
from heaven to combat with hell ! 

Our very critical situation in this world might keep us 
humble. Corrupt nature, like weeds among flowers, is 
ready to spring up with every refreshing shower of grace, 
and sun-blink of manifestation, if not into acts of sin, yet 
into pride, self-conceit, and security. When we see 



114 SOLITUDE SWEETENED ; OR, 

things above us, we are ready, through the mists of re- 
maining corruption, to forget ourselves, and provoke God 
to show ourselves unto ourselves, that we may not be 
puffed up with ourselves. For to the high and lofty One, 
who delights to dwell with the humble, nothing is more 
abominable than pride, and no pride more odious to him 
than spiritual pride. The soldier that is not match for 
his enemies will always keep in the camp, and under pro- 
tection of his general; so the believer must dwell by 
faith, if he would be secure, under the shadow of the 
Almighty. 

But it is impossible for us to be delivered wholly from 
indwelling sin in this world. For, 

1. This would be turning earth into heaven, grace into 
glory, and time into eternity, before the great day of rev- 
elation. We must not be crowned with victory till we 
come off the field of battle ; and this we cannot leave till 
our enemies are subdued before us, or we taken hence in 
triumph from them. We are still in the dominions of him 
who is the god of this world, in the territories of the 
prince of the power of the air ; and he will always be 
seeking whom he may devour, till the God of peace bruise 
Satan under our feet, till the old serpent be bound for 
eternity, and cast into the burning lake. 

2. Were there no indwelling sin, no remains of cor- 
ruption in the justified, sanctification could not be pro- 
gressive. But here " the path of the just is like the 
shining light, that shinethmore and more unto the perfect 
day." 

3. Were saints from the first moment of their conver- 
sion set at liberty from all sin, where were the divine 
victories of all-triumphant grace, by which God is glorifi- 
ed^ and the saints prepared for the better inheritance ? 
Had not an enemy, and a giant too, defied the armies of 
Israel, the power and goodyess of God could not have 
been displayed, as it was in killing him ; so the divinity 
of grace, in babes of the heavenly family, shines in this, 
that they are enabled to resist temptations from the same 
deceiving serpent that beguiled our first parents in the 
state of innocence; that they are enabled to wrestle, not 
against flesh and blood, but against principalities and 
powers, against the rulers of the darkness of this world, 
and against spiritual wickedness in high places. 



-ELLANEOUS MEDITATION 115 

with the saints, the book of life 
Sect laid open in the eyes of men, who would 
anticipate the judgment which belongs to God alone. 
But indwelling sin, though subdued, is not slain, and 
therefore breaks out in Mich a manner, even sometimes 
inemmentsaintsasgivosthe enemy occasion to reproach, 
and also makes them doubt of their own state them- 
-, till God deal agaiu with them after his loving- 
kindness and tender mercies. Now, in the eyes of the 
poor penitent, a compassionate,, returning, and forgiving 
God, is dear, beloved, and amiable beyond expression, 
and divine things shine with an additional lustre. Thus, 
even indwelling sin, contrary to its own nature, advances 
the glory of God, and the good of the soul. 

5. Indwelling sin, or the remains of corruption in the 
greatest saints, makes them sympathize with others. 
They are men, and not angels ; so that they are to re- 
member, not only them that surfer arfiiction. but them 
that are overtaken with a fault, as being yet in the body. 
Yea* what comfort would it be to poor sinners, if salva- 
tion were preached to theai by any other than men of like 
natures, like infirmities, and like pas-ions with them- 
selves? How is our consolation heightened to hear them 
speak from experience, as Paul ; M "When I would do 
good, evil is present with me ; so the good that I would, I 
do not ; and the evil that I would not, that do 1;" in 
comparison of angelic harangues on the beauty and ex* 
cellency of perfection and innocence ! 

6. Indwelling sin keeps us humble and watchful, 
makes us cleave more closely to Christ, and endeavour tu 
make our calling and election sure; — excites us to work 

rhe day lasts, before the night shall come, wherein 
no man can woi 

7. It makes us go entirely out of ourselves into Christ, 
and ascribe the whole of our salvation to free grace. 

8. Thereby we leam the goodness of God in making 
acesufficientfor us, and bis strength perfect in weak- 
are filled with wonder at the riches of 

ii is glorified to the highest in such pa- 
tience towards offending son*, and his repeated pardons 
of their daily sins. 

Lastly, It makes, at least should make, us long much 
fcr that day when sin shall cease, and imperfection be 
swallowed up of permanent likeness to the divine image m . 



116 SOLITUDE SWEETENED; OR, 

•—when all our failings shall pass away, while we are los;fc 
in the overflowings of divine glory, and replenished with 
all the fulness of God, fixed in a state from which we 
cannot fall, and satiated with joys that eannot surfeit. 

MEDITATION LXIII. 

EVENTS OF PROVIDENCE. 

Dee. 1759. 

%J N BELIEF is my worst enemy, and most disturbs my 
mental quiet ; and no wonder it so harass me, when it at- 
tacks the very faithfulness of God, and concludes so harsh- 
ly of his unerring providence. Now, my gratitude can- 
not be silent at this tby so surprising, surpassing kind- 
ness. A few months ago, matters wore a different as- 
pect,* but I deserved worse ; yet then hope would not 
give up its claim to thy care, faith would not quit with 
its interest in thy promise, in thy love, and both are satis- 
fied with thy goodness. Thou hast bestowed the very 
same mercy, though in another way than I sought it.t 
Then I thought no way like mine, but now I find no way 
like thine ; for as thy thoughts are higher than ours, so is 
thy way better than our way. This favour which I sought 
from thee with submission, let it come with thy blessing ; 
not signifying thy displeasure, but sealing thy love ; not 
only filling somewhat my cup, but fulfilling thy promise. 
And as it may moderately feed my condition, so let it feast 
my spiritual part ; and not prove like Israel's flesh, that 
while they thought to satisfy their lust, suffocated them 
outright ; nor like their granted request, which was atten- 
ded with leanness sent into their soul. 

In the common affairs of life, I cannot look into myself, 
or sacrifice to my own drag ; I cannot look about, to 
praise princes, or the sons of men ; but I must look up, 
and adore thee as only and alone in all. Dare I hence- 
forth sin, who am so many ways hedged about from it ? 
Shall not thy holiness dissuade me from sinning, thy pow- 
er persuade, thy majesty deter, thy mercy overcome, thy 
love allure, and thy kindness bend me to obedience ? How 
shall I praise thee, O thou hearer of prayers, and answer- 
er of petitions! Let my lips praise thee ; let my life 

* See Meditation XI. 
t He obtained a place in tire nary, after beiDg disappointed of it in 
the merchantrservice. 



MISCELLANEOUS MEDITATIONS. 11? 

praise thee ; my meditations praise thee ; yea, let all my 
actions praise thee. 

But how shall I behave under thy kindness? It is har- 
der to be the Christian in prosperity than in adversity. 
" When Ephraim spake trembling, in Israel, he exalted 
himself;" but when he was exalted in Israel, he offended 
in Baal; and when "he offended in Baal, he died.'* 
When God spares, it is that his long-suffering may lead us 
to repentance ; and when he punishes, it is that we may 
return to him ; for it is a heavy charge, when he has cause 
to complain against those to whom he has been a Father. 
In an afflicted state, humility best becomes us, because 
we are laid on the dust, and where but there should we be 
humble? In an exalted state we should still be humble, 
for heaven can dash us from the highest eminence to the 
lowest condition of life. And as an afflicted state is not 
confirmed on us, that we may have hope ; so a prosper- 
ous condition is not confirmed, that we may fear. " Be- 
fore honour is humility, and an haughty spirit before a 
fall ;" therefore we should always follow the one, and fly 
the other. As humility lifts us out of the lowest condi- 
tion, so it keeps us in the highest. Nor is there any state 
ef life but is attended with so many humbling circum- 
stances, that no discerning soul has reason to be proud, 
considering that it is more disgrace to fall from an high 
station into a low, than never to have risen, and conse- 
quently never fall. He that loses his prince's favour* 
smarts sorer than he that never had it : and those that 
fall from high preferments, or lose their honorary posts, 
may expect to have all eyes upon them, and every tongue 
to dwell on them and their misfortunes. 

Such, then, is our condition below, that we are always 
in danger, from without and from within.— Troubles may- 
attack us without, or, if free from these, pride may swell 
within ; and the last is worse than the first. Then, con- 
tentment with our present condition, resignation to God 
w r ith respect to unseen contingencies, hope in his mercy, 
confidence in his faithfulness, and an eye fixed on the world 
to come, is our only wisdom in this world that passe th 
away. 

h 



118 SOLITUDE SWEETENED; OR, 

MEDITATION LXIV. 

PJUBE OF GOD SEEN IN CHRIST THAN IN ALL THE 
CREATION. 

Under sail, Jan. 26, 1759. 

1 HERE is a great noise among the wise men of our 
day, how God is to be seen and felt, as it were, in his 
bandy-works. True, O Lord ! thou art near in every 
thing around me, but nearer in thy Son. In thy heavens 
1 behold thy wisdom; but in thine Anointed I see thy 
grace, and share thy love. Thou art near in thy sun, 
moon, and stars, to convince atheists, but nearer in thy 
word of grace, to convert sinners, and comfort saints. 
My reason tells me, that he that formed the eye, planted 
the ear, and put understanding into the heart, must see, 
hear, and understand all things ; but thou art seen in more 
noble and exalted views, in those graces which are infu- 
sed by thy Holy Spirit into my soul. Sense and reason 
harmonize in this, that God made and governs the world ; 
but faith looks back to that period when time began, 
and sees that by him he made the world ; and forward, 
when time shall be no more, and sees that by him he also 
shall judge the world. — Thou art near tome in the harmo- 
ny of all my members, so that there is no chism in my 
natural body ; but much nearer in the union of my soul to 
thee, which shall never suffer a separation. Thou art to 
be acknowledged in every breathing as the God of my 
life ; but in a more glorious manner, in every act offcitb, 
and heavenly aspiration, as the life of my sou!. 

Human philosophy cries up nature &s the best glass to 
see the glory of God to; and surely, therein he is very 
glorious, for the heavens declare the «lory of God, and 
the sky preaches his handy- work. Bat revelation, which 
is the suhlimest philosophy, declares the t\\ce of Jesus to 
be the brightest mirror in which the glory of God can be 
seen; for there it appears with a permanent and trans- 
forming lustre. In the creation of the world, his power 
and wisdom are admired ; but in the redemption of the 
world, his love and compassion are adored. 

Let other> please themselves with philosophical views 

of the well-replenished creation ; but, not despising these, 

let me revolve the volume of revelation, peruse the di- 

ine page, and dwell upon the plan of redeeming love, 



MISCELLANEOUS MEDITATIONS. 119 

where a glorious Trinity of persons appear in the grand 
work of man's redemption ; — and where all the attributes 
and perfections of God beam forth, with a radiance and 
beauty that cannot pass through the grosser creation, :nvt 
is even too bright for the. eyes of seraphim to fix upon. — 
Here, then, I will begin to study for eternity, and learn 
for the world to come. 

MEDITATION LXV. 

GOD IN CHRIST THE STUDY ABOVE. 

Under sail, Feb. 9, 1759. 
I READ with pleasure, O philosophers! your lectures, 
and commend your care to make the mute creation 
preach the power and wisdom of the Creator : But yet, 
O ye learned commentators on the volumes of nature! 1 
.•mall never agree with you in thinking that this study, 
however useful and engaging here, shall employ the saints 
above. Surely, when carried above the material heavens, 
their search shall no more descend to our revolving 
spheres. When admitted by the divine intercessor into 
the presence of the great Creator himself, shall they carry 
the creature in its various laws to be their theme and sub- 
ject before the throne? By the creature they may now 
rise to admire, the wisdom, acknowledge the goodness, 
and adore the power of him who made the whole; but 
when arrived at God himself in all his glory, shall they 
again descend to meditate on even the noblest of his 
works, which are but the prints of his majesty, and the 
traces of his power? As the apostle speaks in another 
sense, " after they know God" in that state of perfection, 
and are known of him in the communion of glory, u Shall 
they return again to weak and beggarly elements?'' For 
if the law was such when compared to the gospel, much 
more is natural philosophy such when compared to glory. 
Though the house be beautiful, yet he that builds the 
house has more honour than the house. Now, we may 
stand and admire the palace abroad ; but when admitted 
in, to converse with the royal family that inhabit it, 
would we choose to leave their company, and retire to 
take a view of the windows, doors, walks, and aven »es 
belonging to the building, while we have the fu niure, 
the immense treasures, and precious rarities witl.ni, to 
behold, and the royal personages to talk with? Even so, 



126 SOLITUDE SWEETENED; OR, 

when we pass into the highest heavens, and sit down be- 
fore the throne to hold communion for eternity with Je- 
hovah in his Son, shall we then give up with our searches 
into his divine excellencies and adorable perfections,*!!! 
order to calculate the return of a wandering comet, study 
the laws of the starry heavens, and explore the secrets of 
nature ? 

It is true, every thing in which God has been pleased 
to reveal himself, shall the saints study with delight ; but 
as he has revealed himself more in his Son than either in 
creation or providence, so God in Christ shall be the un- 
interrupted, the pleasant, the supreme study of the saints 
above. His infinite glories shall eternally engage all the 
ravished powers of my mind to follow hard after God ; 
and I will pursue my study while endless ages roll. I 
shall be so swallowed up of glory, so enamoured with the 
ibeauties of my divine Redeemer, beauties never yet be- 
held, and so lost in God, that my whole attention shall be 
totally engrossed, and I shall not have one recoiling 
thought on the then forgotten lessons of philosophy. In 
a word, if ever I arrive at that blessed place till I find no 
more beauty in the Rose of Sharon, no more glory in the 
Sun of Righteousness, no more satisfaction in continual 
feeling after God, and uo more fulness in infinity itself, I 
shall never lift mine eyes from off my object, never 
change my theme. 

MEDITATION LXVI. 

THE WORLD ASLEEP. 

Under sail, Feb. 9, 1759. 

THE whole world is, with respect to a future state, as it 
were fast asleep. In this night of universal darkness and 
ignorance, the greater part are dreaming in their sleep, 
and, believing themselves to be broad awake, are verily 
persuaded that all is real, because their dreams are regu- 
lar. Yea, like night-walkers, they perform the actions of 
a busy world in their sleep ; and, confident that they are 
in the full use and exercise of their reason, they wage 
war, they buy and sell, they marry and are given in mar- 
riage, and weary and fatigue themselves in this continual 
dream. Now, who can persuade us in a dream, that either 
we ourselves are dreaming, or those we talk with in our 
dream? This is the true but melancholy condition of the 






MISCELLANEOUS MEDITATIONS. 121 

tmost part of mankind : They dream, while they thinfc 
themselves to be awake, and slumber over the day of life, 
while they seem to exert the greatest activity to obtain 
solid and substantial good. 

Aiasl neither admonition nor reproof, nor the sad ex- 
ample often thousand dreamers who have gone before, 
can awake individuals, till they are led by the hand of 
death behind the curtain, and made to look at once full 
on a world of spirits. Nor is the general race of slum- 
berers to be roused, till the last trumpet sound in their 
affrighted ears, and eternity expand awful and unknown 
in their staring eyes. 

There are, however, a few (and but a few, alas!) who 
are spiritually awake, and whose thoughts pierce through 
the dark shadows of this dismal night, into the light of 
glory, and the regions of bliss. Such look beyond the 
glittering tapers and deceitful glow-worms of honours, 
riches, pleasures, and applause, which are the present 
chase (which should be the shame) and future cheat 
(which shall be the sorrow) of a comatose* world. And 
yet, in this imperfect state, even they are but like men 
struggling with the darkness of the night-watches, waiting 
for the morning-light, and wishing for the perfect day. 
Such, however, are the oolv persons who have their icins 
girt, and their lamps burning, in expectation of the Bride- 
groom, at whose coming the day will break, the shadows 
flee away, and a light, seven times brighter than the noon- 
day sun, shall shine for ever on them. Then, and not till 
then, shall the darkness pass, and the true light without 
interruption shine. While in the dark we wander, while 
in the gloom we grope, waiting for the longed-for day, 
we are ready to fall asleep, and toT spend our time in 
slumbering thoughtlessness, in drowsy inactivity; but 
when the day of glory shall spring, when the light of Lis 
countenance is lifted up on us for ever, and the noon of 
uninterrupted communion spreads round us, then, uncon- 
scious of the falling shades, unconscious of returning 
night, divine strength from the Rock of ages shall in- bo- 
rate every power of mind to adore the Most High, With 
all the ardour of seraphic love, an exercise as agreeable 
as it shall be uninterrupted and eternal, 

* Lethargic, drowsy, 

L2 



123 SOLITUDE SWEETENED; OR, 

MEDITATION LXVIL 

STILL IGNORANT OF GOD BELOW. 

Feb.U, 1759. 

IT was a question proposed long ago, by a great teach- 
er, in his divine Jectures of God, u What is his name, and 
what is his Son's name, if thou canst tell ?" And it re- 
mains unanswered unto this day : " For no manknoweth 
the Son but the Father ; neither knoweth any man the 
Father but the Son, and he to whomsoever the Son shall 
reveal him.* Now, this revelation on account of our ig- 
norance, cannot be bright ; for if, when the great Teacher 
told us of earthly things, we could not understand them, 
how much less if he should tell us of heavenly things, 
and least of all if he should reveal to us the mysteries of 
his eternal Godhead ! 

Alas ! am not I, in some respects, a Christian heathen, 
if I may be allowed the expression, while I pay my de- 
votions to the unknown God ? I walk in the twilight, I 
adore in a cloud, and worship I know not whom. But 
do I not worship God ? well, what is God ? Is he not 
a spirit, infinite, eternal, and unchangeable ; wise, pow- 
erful, holy, just, good, gracious, faithful, omniscient, and 
omnipresent? But what it is to be infinite, eternal, 
and unchangeable, I neither can conceive nor tell. I 
stretch my thoughts on either hand in his infinity, till I 
lose myself in the unfathomable abyss ; I revolve his 
eternal duration ere time began, and when time shall be 
no more, till all my thoughts are swallowed up. But 
vrben I have done my utmost, my conceptions are only 
forming some grand ideas of a creature ; for as my 
thoughts of his infinity are circumscribed within bounds, 
and of his eternity come to an end, they belong to a 
creature, and not to the Creator. How, then, can I re- 
pair the indignity done to his majesty by my grovelling 
meditations ? Only thus, by confessing, that after all 
my stretch, his every perfection is still infinitely beyond 
all that I can say or think. 

Hence, let me join reverence with my ignorance ; ho- 
ly dread, with my shallow conceptions of God ; and ar- 
dent love, and profound humility, with all my devotions. 
Mindful that the awful mystery could be revealed by 
none, because none bathseen ? $one hath known God ? let; 



MISCELLANEOUS MEDITATIONS. 123 

xr.e be thankful, that " the only begotten Son, who lay in 
the Father's bosom, hath declared him." 

Every divine perfection, every adorable attribute, is 
more than sufficient to engross the study and attention 
of men and angels for ever ; and the more they search, 
and the longer they learn, the more they see and confess 
God to be infinite and unknown. 

When shall that glorious morning dawn, when my igno- 
rauce, like the early fogs that fly the rising sun, shall be. 
no more, and the great Apostle and High-Priest of our 
profession, shall, in the light of glory, declare to me the 
God whom now at best I ignorantly adore ? 

MEDITATION LXVIII. 

NOTHING CAN PURCHASE CHRIST FROM THE SOUL, 

Under sail, Feb. 13,1759. 

" W HAT is thy Beloved more than another beloved ?" 
was once asked of the spouse by those who knew him not 
so well as she did. Now T , worldlings ! let me hear what 
you will lay in the balance with my Beloved, that, in 
refusing your largest offers, it may appear how much I 
esteem my dearest Lord, and best beloved. Will ye, 
then, give me gold and silver till 1 can desire, till I can 
stow no more ? Ah ! your heaps of shining dust will 
not, cannot purchase him from me. Will ye give me ti- 
tles, honour, and glory for him? Ah ! empty sounds shall 
never take away from me, him who is true, solid, and 
substantial bliss. Will ye give me the earth for my pos- 
session, subjugate its kingdoms to my sway, tell over 
the stars into mine inheritance, and make the whole uni- 
verse mine own ? This, even all this, will not balance 
the loss of my Beloved; for, compared with his excellen- 
cies, all things are but loss and dung. Finally, will ye give 
me another beloved instead of him? But where can 
such an one be found ? In him all perfections meet, 
in him all glories shine : in him all excellencies reside,, 
in him all plenitude abounds. All I can wish for, or de- 
sire, is to be found in him ; yea, more than I can receive 
superabounds, in him. Now, have ye any thing in reserve 
to offer me for him ? No ! — Then take up, and remove 
your dust and ashes, food for worms, and fuel for the 
flames. These could not all purchase from me one kiss 
of his mouth, one glance of his countenance, and far less 



124 SOLITUDE SWEETENED ; OR, 

the Beloved himself. But, one word of comfort to you 
ere you go. Though I may not, cannot, will not sel? 
my part and interest in my dearest Lord, yet, on his 
own terms, you may be possessed of him in all his glo- 
rious fulness, in whom alone yon can be blessed, and 
without whom, in the midst of all your plenty, you must 
be extremely poor, and exquisitely miserable. 

But now, my soul ! one reproof to thee. Thou wilt not 
sell thine interest in Christ for any thing, nor exchange 
thy portion for the universe : Why, then, should not 
Christ, and an interest in him, be an all-sufficiency to 
thee ? And if the universe could not content thee with- 
out Christ, why should not Christ content thee without 
the least dust of the universe ? 

MEDITATION LXIX. 

TORMENT. 

Under sail, Feb. 14. IZ&9* 

iYlEN, and I among the rest, have a mistaken notion of 
torment. I shudder to hear of protracted agonies on 
the dying malefactor ; — to hear of the rack (invented by 
boundless rage, and improved by infernal cruelty) de- 
creed by the powerful offended party, to torture to 
death ray fellow-creature. Yea, the groans of dying 
mortals pierce mine ears, and make me sharer of their 
pains. But what are all human inventions, when we 
look beyond them ? What is the glittering sword, or 
sharpened axe ? What the musket, with its deadly ex- 
plosion? What the gibbet, with ten thousand specta* 
tators? What the bastinadoing clubs, the stamping ele- 
phant, the quartering horses ? What the piked barrels, 
the breaking wheel, the boots and thumbkins, the suffo- 
cating dungeon, or the calcinating flame ? How do they 
all disappear before these words— divine vengeance- 
eternal wrath! 

But how do the tormentors fell short of their designs, 
when the guilty wretch, a parricide, or a regicide, is 
condemned to be put to the torture so long every day* 
and by unfriendly intermissions of the rack, death is 
parcelled out in the most cruel manner which can be in- 
vented, till justice is satisfied, cruelty glutted, or till 
the sufferer, sinking under his pains, expires, and is no 
more t Now, suppose this miserable wretch (whom we 



MISCELLANEOUS MEDITATIONS. 125 

conclude happy, because the scene no more affects our 
eyes) to die impenitent ; and suppose him also to have 
his choice, whether to stay in the anguish of the invisi- 
ble world, or to return to the torments he lately 
left. How soon should we see him fondly (so to speak) 
embrace the flames, present his gaping wounds to the 
boiling oil and scalding lead, and his naked body to the 
scourging steel, and weary his tormentors ! Such is the 
difference between the rage of man and the wrath of the 
Almighty. That reaches to the body, but this, in all its 
terrors, transfixes the soul. The one, finite in its nature, 
terminates in death ; the other, infinite in its degrees, 
preys on every faculty, and swallows up the whole soul, 
and in its duration measures with eternity. 

How amazing the love of the Father that gave his Son 
for sinners ! How amazing the love of the Son that gave 
his life a ransom for many ! that sustained the burning 
load of his Almighty Father's wrath, that our torments 
might sit light, and that our last pangs might translate 
us into the joy of our Lord. 

MEDITATION LXX. 

THE SOIL'S GROWTH. 

Under sail, Feb. 15, 1759, 

FROM my present ignorance, gloomy thoughts some- 
times arise, but by some considerations I shall turn this 
shadow of death into the morning. 

When I look back a few years, I recollect, that my 
thoughts about common things were much contracted to 
what they are now. " When I was a child, I thought as 
a child ;" for though I heard surrounding sounds, and 
the speeches of all about me, yet they were too vast for 
me to comprehend ; nor could I convey mine ideas to 
them in articulate words. — Yea, when I rose a little 
from this infantile state, I could not shake myself free of 
my ignorance, nor form any proper notion of the emhelt- 
ing oceans, opposite poles, antipodes, and the earth hung 
upon nothing. Still I knew nothing of the heavenly 
bodies, of the glorious sun, splendid moon, or sparkling 
stars; of the beauteous rainbow, falling showers, and 
flashing thunders. These things, then too sublime for 
me to think on, are now, in some sense, both intelligi- 
ble and familiar 3 and this arises, not from any addition 



126 SOLITUDE SWEETENED ; OR, 

of new powers, but from an increase of the faculties 
(by whatever means) of ray soul. 

Now, let me turn the page, and let my meditation 
stretch its wings towards eternal bliss. It is a reviving 
thought, that this soul of mine, if united to the living 
Son of God, the life-giving Head, shall know divine 
things in the light of glory. Things which I have hard- 
ly heard of, and which, for the grossness of my igno- 
rance now, cannot enter into my heart, shall then be my 
darling themes. Moreover, as sun, moon, and stars, ap- 
pear more beautiful to me than formerly, not from any 
new addition of glory to them, but by my clearer know- 
ledge of their nature and magnitude ; so that I am con- 
vinced, that if the stars were as near us as the torch of 
<lay, tbey would all appear as so many flaming suns ; and 
that, if the sun himself were as near as the moon, whe- 
ther I looked east or west, south or north, till my glance 
were terminated, till I should see nothing but one im- 
mense, insufferable, flaming firmament of fire ! so, when 
translated to the paradise of God, how shall my soul be 
delighted with the knowledge of the Most High, and 
ravished with the prospect of growing wiser and wiser 
in the things of God ! Though my soul shall then be 
perfect in comparison of what she is now, and perfect 
with respect to all the parts of knowledge, happiness, and 
bliss ; yet as to the extent of the degree, that shall al- 
ways be on the increase ; for though the finite mind can 
never know all that is to be known of an infinite Being, 
who only comprehends himself, yet it will be the excel- 
lency, the delight, and employment of glorified saints, 
still to aspire after more and more of God. 

Now, though no new perfections, attributes, excellen- 
cies, or glories shall ever be found in God, being ail eter- 
nally and essentially in him, yet the longer I am in his 
presence, the more glorious will he be to me, because I 
shall know him more and more. And the more of him I 
know, the more shall I admire and love him ; and the 
more I admire and love him, I shall become the liker to 
him ; and the liker to him, the larger and more capacious 
will ray soul become ; and the more extensive the facul- 
ties of my soul are, the more shall I apprehend of God ; 
and the more of God is apprehended and known, the 
more he is glorified. Thus, in an eternal progression of 
knowing, admiring, loving, and being assimilated to God, 



MISCELLANEOUS MEDITATIONS. 127 

and of enlargement of the soul, whereby she will be ena- 
bled still the more to love, admire, and know, be assimi- 
lated to, approach, and participate of the communicable 
perfections of the Godhead, shall consist the uninter- 
rupted employment, and entrancing felicity of the bless- 
ed, while, through the whole, God is all in all. 

Again, if there be such a difference between my 
thoughts when I first essayed to speak, and when arrived 
a* ten years of age, and between them at ten years old, 
and those of whom I am at present capable ; what shall 
the divine increase of my soul be, when, in the beatific 
vision of Jehovah and the Lamb, I shall have been an 
astonished, ravished, ardent adorer for a thousand years, 
and add to that another thousand, till numbers fail, and 
computation is swallowed up in eternity itself? Shall I 
not kindle in his love, brighten in his flame, and be assi- 
milated to him in his eternal irradiation ? 

Again, when I consider the vast disproportion there is 
among the mental faculties of the sons of men, so that 
one has the most absurd views of all things, while anoth- 
er has adequate conceptions of most things, and sublime 
though imperfect apprehensions of God himself, I stand 
amazed to find, not only that the meanest saint, who is 
united to him in whom the fulness of the Godhead dwells 
bodily, far outshines the wisest men of the world, but 
that one saint differs greatly from another, not only in 
this world, but in the world to come. In the firmament of 
bliss, star differeth from star in glory, yet every star is 
glorious, and full of glory. Now, this difference of de- 
grees in glory, is begnn below. u He that sows sparingly, 
shall also reap sparingly ; but he that sows plentifully, shall 
reap plentifully" for ever. The soul that burns in the fire 
of love, shall come forth an immortal phoenix ; and as 
beds of gold are said to ripen in the beams of the sun, 
so shall they who lie most in the rays of the Sun of 
Righteousness, ripen into the brightest glory. Now, 
when all are plunged into felicity and glory, every soul 
shall be perfect, and replenished with glory ; yet every 
soul shall preserve its attainments, keep the happy start, 
and retain its growth, when the weak are as the house of 
David, and the house of David as the angel of God. 
Therefore, the larger and more capacious the soul is, in 
an higher manner is God known ; and the more God is 
known, the more he is glorified ; and this advantage is to 



128 SOLITUDE SWEETENED; OR, * 

be pursned after, below. This is the seed-time for a 
plenteous eternity. This is the ambition God allows, the 
avarice heaven commends. — What are kingdoms, crowns, 
or titles, what riches, glory, fame, in comparison of this, 
to get my soul dilated, enlarged, capacitated to receive 
much of God, by which he will be glorified the more, 
and in which will consist the quintessence of my felicity 
for ever ? 

MEDITATION LXXI. 

THIS LIFE A VALE OF TEARS. 

Feb. 19, 1759. 

WHY have I mistaken this thorny wilderness for a gar- 
den of flowers? this place of danger for a palace of de- 
light ? and this howling desert for an enchanting grove ? 
If the world has joys, it has none for me ; they are car- 
nal or unlawful, mine must be pure and spiritual. If the 
creature affords pleasures, they cannot suit my soul ; its 
honey is mixed with gall, its sweet with wormwood, its 
wine with water, its gold with dross, and all it yields with 
poison. The pleasures I should seek are such as my soul 
may feed on without danger, feast on without surfeiting, 
and rejoice in without sin. 

Again, why do I expect comfort in this world ? Can I 
hope, or even desire, to go through the valley of tears 
singing ? or to dwell in the house of mourning laughing ? 
Would I fare better than my best friend ? While here, he 
was a man of sorrows, and shall I not taste the briny cup ? 
He was acquainted with grief, and shall I be a stranger 
to it ? Would I be kindly entertained in that very place 
where he had not where to lay his head ? Would I fare 
like the kings of the earth, when the King of kings fared 
not so well as the fowls of heaven, or the foxes of the 
field ? Would I go another way to glory than the saints 
ever trode? Would I go through one heaven to another, 
when it is through much tribulation I must enter into the 
kingdom? Can the children of the bride-chamber be glad 
when the Bridegroom is not with them I Can I be easy, 
can I be quiet, among the enemies of my Lord the King, 
where the general voice is, " shall this man reign over 
us ? We will not have him for our king, we will not take 
him for our Saviour." 

Oh ! that my head were waters, and mine eyes a 
fountain of tears, that I might weep day aud uigut for the 



MISCELLANEOUS MEDITATIONS. 129 

sisss of my fellow-creatures, for the slain of my fellow- 
sinners ! Let sorrow seize on my heart, and grief fix her 
iron talons there ; it is all I can do for the honour of my 
Lord. I shall know no grief but for thee, no joy but in 
thee ; — no grief but in thee, wounded in thy glory, blas- 
phemed in thy name, disbelieved in thy promises, defam- 
ed in thy holiness, abused in thy saints, contemned in thy 
threatenings, slighted in thy love, and contradicted in thy 
truth ; — no joy but in thee, as my only portion, my ex- 
ceeding great reward ; — no comfort but in thee, conquer- 
ing in the everlasting gospel, and worshipped from the ri- 
sing to the setting sun 

This is the night of weeping; and though weeping en- 
dure through the night of time, yet joy cometh in the 
morning of eternity. I must fight while on the field of 
battle ; and it is enough to get the crown when won. I 
am as an hireling, and I must not lie down to rest until 
the evening-shadows cover my weary limbs. The world 
is too barren a soil to bear true joy ; for where sin with- 
in and round about abounds, how can consolation triumph, 
which rises only as the other falls, and falls as the oppo- 
site rises ? Rutin this my comfort lies, that though in the 
world I shall have trouble, yet in hirn I may be of good 
cheer, because he has overcome the world. Moreover, 
in midst of all the sorrow that now surrounds me, I have 
an inward joy that causes all my bones to sing and blos- 
som with the beautiful prospect of a joy coming from its 
divine fountain, which, without the least fear of return- 
ing sorrow, shall be the strength of my soul for ever. 

MEDITATION LXXIL 

THE MADNESS OF THE WORLD IN THEIR CHOICE. 

Under sail, Feb. 19, 1759. 

WHY rejects the world the Saviour of the world ? Why 
abhor they him who is altogether lovely, and hate 
him who is the best Friend of mankind ? Had I the 
tongue of a cherub, that has heard the language of glory, 
and mingled in the discourse of the hosts before the 
throne for these five thousand years; or could I talk in 
every tongue, extend my voice to every nation, and speak 
so loud and long, that the assembled universe should hear, 
what should be my theme, my darling, favourite theme ? 
Surely the Son of God< the Saviour of the world. How 
M 



ISO SOLITUDE SWEETENED ; OR, 

would I dwell on his divine name, and enlarge on I«S 
transporting relations, till all the needy nations fell pros- 
trate adorers before the throne of their kinsman-Re- 
deemer, and their God ! But if they disdained to listen 
to a fellow-ereatjjre, how would my soul cheerfully poor 
out herself into articulate thunder, or distinct echo, 
thereby to repeat his praise, and convey ;bi* excellencies in- 
to the ear of thousands, and ten thousands of attentive 
hearers, till they should submit to him, bow the knee, and 
begin the work of heaven on earth. Then would I, wi& 
contentment, drop down into the dust, mingle with my 
kindred clay, and be no more. Yea, what would it mat- 
ter though I should no more exist, if ten thousand thou- 
sand warbling tongues were added to the general seng, to 
extol the fairest One, the Plant of renown, for ever? 
Such an insignificant nothing as I am, would make no 
l)lank in the list of beings, or the roll of creation ; and O 
what massy joy would it afford me to think of the happi- 
ness of millions of my fellow-creatures ! — But to quit 
with my being, I must quit with thee, my life, my love, 
my God, my all ! I fly the very thought, and to my hap- 
piness shall still exist, and to my greater happiness stilly 
exist the friend of God! 

But what sliall I do for my best Beloved ? I dare not 
.sometime speak of him, and many times on his account I 
am a derision. But, O men of the world ! what can you 
desire that is not in Christ ? What distress can you dread 7 
from which he cannot deliver you ? The excellencies of 
earth are but his footstool, the excellencies of heaven are 
but his throne ; how excellent, then, must he himself be! 
His treasures are infinite, and open for you : Riches, if 
ye are poor ; honour, if ye are despised ; friendship, it 
ye are forsaken ; help, if ye are orphans : justice, if ye are 
injured ; mercy, if ye are miserable ; joy, if ye are dis- 
consolate ; protection, if ye are exposed ; deliverance, 
if ye are in danger ; health, if ye are in disease ; lite, if ye 
are mortal ; and, in brief, all things, if ye have nothing at 
all. Time and eternity are his, and he can give you all the 
good things of the one, and all the glorious things of the- 
other. — Moreover, he cmi deliver you from all your fears ; 
from sin, l&e worst of all evils ; from self, the most 
hurtful of all companions ; from death, the most awful of 
all changes ; from Satan, the most subtle of all enemies ; 
from hell, the most horrible of ail prisons ; and from 
wrath, the doom of all sinness. 



MISCELLANEOUS MEDITATION'S. 131 

Now, where will ye find such an one as he ? Why, 
then, refuse life, and seek after death ? All heaveu is 
enamoured with his beauty ; and why, then, will ye pre- 
mier a midnight-gloom before his meridian gtory t The lon- 
ger we look on created gaities, they grow the leaner and 
more ill-favoured ; so that, by the lime we have viewed 
them forty, fifty, or sixty years, we see nothing but vani- 
ty m the creature ; but when ten thousand ages are em- 
ployed in beholding this Perfection of beaaty., still be 
appears more and more lovely, even altogether lovely. 
"Why will not the world awaken from its fatal dream, let 
go shadows, and grasp at everlasting substance ? Alas ! I 
can say nothing of his excellencies ; they overwhelm my 
labouring thought, and are too vast for my feeble con- 
ception to bring forth. 

Bat let the world choose whom or what it will for a por- 
tion, still, as for me and my house, aud all I can prevail 
«pon, we will choose this well-beloved ? and serve this 
llord. 

MEDITATION LXXIH. 

THS APPROACHING HAPPINESS OF THE SAINTS. 

Feb. 23, 1759. 

TO escape my sorrow, and triumph in the midst of grief, 
let me suppose futurity present, and eternity at hand, 
tehich may very soon, but must ere long, be the case. 
May I not, then, with the eye of all-triumphant faith, 
think I see myself walking with my well-beloved in white 
along the fields of glory, and my whole soul going out to 
bim in a manner it never could below! While floods of 
glory from his reconciled face overflow me, and the smile 
of his amiable countenance entrances my soul for ever ! 
While l join the hosannas of the higher house, the eternal 
Iiallelujahs, and begin the song which none can learn but 
the chosen number, the sealed ones! With what trans- 
port do I mingle with the hosts of God, and, to my ex- 
treme comfort, fear not one sinner in the heavenly com- 
pany, or any tiling expressed against the majesty of the 
Most High ! Where all the heavenly multitudes, trans- 
forming in his beams, kindling in his names, and drinking 
at his ecstatic rivers, are happy beyond conception. 

Such is the felicity the saints shall enter into, yea, in a 
manner are entered into already. So short is the interval 
between now and then, this present and that future state^ 



132 SOLITUDE SWEETENED ; OR, 

that their glory is as it were begun. Faith and hope en" 
tering like an anchor within the vail, the saints of God 
rise atone step from this vale of tears, to the hill of God, 
to the mount of communion. Now, why should the noise 
of the rabble, or uproar in the street, trouble me, when 
I am entering the very door of my everlasting habitation, 
and shall soon be eternally out of the reach of their con- 
fusion and murmurs ? Henceforth, let the near prospect 
of that eternal triumph blunt my present grief, scatter 
my troubles, and spread serenity in my breast. 

MEDITATION LXXIV. 

WHAT WE SHOULD EXPECT AND WAIT FOR. 

Gibraltar Bay, Feb. 24, 1759. 

HOW are our joys heightened by hope, and that some- 
times an hope that is false ! And how vainly are our ex- 
pectations pointed at some future enjoyment, which, 
when it comes, shall perhaps disappoint us in the enjoy- 
ment ! Yet, for such things we long, though, in a manner 
we are hankering after our own misery. But how much 
does it rather become me, if I bean heir of God, an ex-, 
pectant of bliss, and a candidate for glory, to be waiting 
for him who shall appear the second time without sin un- 
to salvation ; to be hastening unto the day of the Lord, 
and crying, " Why is his chariot so long in coming ? why 
tarry the wheels of his chariot ?" When will these em- 
pyrean heavens divide, to let my Lord descend ? When 
will these celestial doors fly open, that the exalted One 
may come in all his state, in his own and in his Father's 
glory, with his holy angels ? When shall the starry way of 
eternal communion be stretched out between the highest 
heavens, and the new earth, wherein shall dwell righte- 
ousness ? When shall I begin to behold him in all his glo- 
ry, whom eye hath not seen, and to see thee without a 
cloud, who art altogether lovely ? When shall my soul be 
revived with the smell of the Rose of Sharon in the pa- 
radise of God, and sit down with great delight under the 
shadow of the Tree of life, the Plant of Renown, and eat 
of thy immortalizing fruit, and drink of thy refined wine ? 
When shall I join my songs with the anthems of eternity, 
and mingle my grateful notes with the harpers round the 
throne ? When shall the hiding hills, the intervening 
heights, be molten down by the beatific vision of thy 



MISCELLANEOUS MEDITATIONS. 13-5 

Messed self, and the valley of darkness, and deeps of des- 
pondency, rise into the mount of communion ? When 
shall Ienter into the joy of my Lord, walk with thee in 
white, and be satisfied with thy likeness ? Then shall I 
know thee as I expect, praise thee as I aspire after, and 
toy e thee as I would. 

MEDITATION LXXV. 

THE SPIRITUAL MISER. 

Gibraltar Bay, Feb. 25, 1759. 

\VHO is more an object of ridicule than the rich miser, 
that goes supperless to bed, because he will not give one 
farthing out of his immense sums to purchase it ; being 
afraid to live on what he is never able to spend, and anx- 
ious to heap up what he can never eujoy. 

Shall I, then, act the miser in spiritual things ? Shall I 
t*e afraid to live on the all-sufficient fulness of my Lord, 
lest his stores decay ? Shall I spare to drink of Ins over- 
sowing ocean, lest it grow dry before my face ? Heaven 
no less loves a liberal receiver, than a liberal giver. Is it 
decorous to hunger at the table of the king, or to say to 
the enriching hand, Hold, thou canst not spare so much ? 
The miser's wretched parsimony may, after his death, ad- 
vantage his heirs, and, in the meantime, accumulate his 
own riches ; but the case is not so with me. My living 
for the present poorly and sparingly on the promises, will 
never advantage my after-state, nor leave any greater 
plenty for other saints ; neither will it make the celes- 
tial treasures any fuller, that I fetch not daily from them. 
Though Daniel looked fairer than those that fed on the 
polluted bread of the King of Babylon, yet my soul will 
look but thin and lean, unless it feed and feast on the dai- 
ly allowance of the King of glory, whose table is cover- 
ed with an infinite plenty. All the angels and all the 
saints may banquet continually without lessening the di- 
vine store, which, as to the display and manifestation, 
increases, as once or twice in the days of his flesh, among 
the numerous eaters, and grows among the happy guests. 
Why then pine at such a table, starve in the midst of so 
much plenty, and convert divine liberality into the parsi- 
mony of unbelief ? Shall I confine that bounty that is 
father nonplussed where to pour its plenitude (because 
M 2 



134 SOLITUDE SWEETENED \ OR, 

few will accept of Christ and his fulness) than at a loss 
for a superabundance* to bestow ? 

Henceforth le tiny soul by faith live at large on the 
promises, and be spiritually grand at the expenses of the 
King, who will not grudge it. Let me put on the royal 
apparel of the Son of God, the vesture of imputed 
righteousness ; and, as a sign that this is the embroidered 
garment of my inner man, keep clean hands, and an holy 
walk. Why should I creep and grovel in the by-ways of 
darkness, and foot-paths of despondency, when I may 
ride in the chariot of the covenant, which Solomon has 
built for the daughters of Jerusalem, and paved its midst 
with love ? Why should I walk a-foot through fear and 
fafthlessness, when my seat is empty there, and none can 
take it up ? Then, to the honour of him to whom I be- 
long, I will appear like one of the royal family of heaven. 
I will rejoice in him always, and again I will rejoice. I 
will feast my soul with his divine dainties, and suck the ho- 
ney of the promises. I will satiate myself with his good- 
ness, and drink at his river that gladdens the city of God. 
I will not dwell in the shadow of sorrow, but come out 
and walk in the light of his countenance, in the bright- 
ness of his glory. I will importune his sin-subduing 
grace, and plead for strength to fight the battles of the 
Lord, that in his name I may conquer all my foes. I will 
expatiate on the opulence of my treasure, the extent of 
my inheritance, and the excellencies of my Beloved ; and 
live to the glory of him who giveth me all things richly to 
enjoy, according to the rank of an heir of God, according 
to the grandeur of a joint-heir with Christ. 

MEDITATION LXXVI. 

CONTRADICTIONS. 

Gibraltar Bay, Feb. 26, 1759. 

1 AM ever guilty of some folly, some unaccountable fol- 
ly ; and either my faith condemns my fears, or my fears 
accuse my faith of folly. If I may safely trust to God 
as my guardian and guide, in the shadow, in the darkness 
of death, where, for all my friends, where, for the whole 
world, I must walk alone ; why should I distrust him in 
the high-way of life, where thousands walk with me? 
Dare I commit the concerns of my soul to him, and hope 
for salvation in his name, yet distrust him with the cares- 
of my present life, nor hope for its necessaries in his pro- 



MISCELLANEOUS MEDITATIONS. 135 

vidence ? Can I venture my soul into his hand, and think 
it safe through the intricate mazes of an eternal duration, 
yet doubt if I may depend on his promise and provi- 
dence, through the few windings of a transitory life ? 
Or will God care for the soul, but cast off the body ? 
Will be feed the raven, deck the lily, but starve the saint ? 
Will he give of the good things of this life, even to su- 
perfluity, to his enemies, and withhold necessary supplies 
from his people ? A naked supply here is enough for those 
that shall inherit all things hereafter. Can he guide the 
stars in their courses, and the orderly revolution of day 
and night, summer and winter, seed-time and harvest, 
and not over-rule the occurrences of my life ? Can he, 
who has given up his Son freely for me, not as freely to 
me with him give all good things f Do I conceit God to 
be the God of the mountains of eternity, but not of the 
valleys of time ; and that because his habitation is in the 
heights of glory, he governs not the deep places of the 
earth, which are also in his hand ? How great a beast in 
sacred matters am I, who can devolve my great all on 
him, and yet distrust him with trifles, and what is nothing 
at all ! 

Now, as all I seek is to enter the gate of glory, not 
anxious what will become of me afterward, or how the 
vast demands of my enlarged soul, mine immortal pow- 
ers, shall be supplied through endless ages ; even so, as I 
am already entered among the numerous beings of this 
lower orb, all which are supplied from his bounty, pre- 
served by his power, and governed by his providence, I 
have no cause of anxiety about my present situation, 
about my passing life ; only, in the lawful use of lawful 
means, to commit ail into his hand, who does all things 
well, and gives to all his people an expected end. 

MEDITATION LXXVII. 

THE CONFUSION OF THE WICKED AT THE GENERAL 
JUDGMENT. 

Gibraltar Bay, Feb. 28, 1759. 

ALAS ! men now sin with impunity and boldness ; but 
when I dart my thoughts beyond the grave, and see the 
sinning multitude gathered before the awful bar, the an- 
gry tribunal, the vindictive Judge, how will they look > 
Have I ever seen one affronted, and put to the blush ? 
One sentenced to infamy, one put into the highest 



136 SOLtTODE SWEETENED ; Olt, 

throws of unruly passion, or one condemned to death ? 
All this is but like modesty blushing, in comparison of 
the confusion of guilt, and the eternal gloom of horror, 
which shall take fast hold on them, when the incensed 
Judge pronounces their sentence in these killing words, 
Depart from me. Where will they hide their guilty heads, 
and where conceal their shame I They will not be able 
to cover with a good countenance their condemnation, as 
they do now their sin which causes it. How will the 
ground shake, and the earth tremble beneath the trem* 
bling multitude ! What fearful aspects! What rueful 
looks ! what rolling eyes! what frightful gestures! what 
lamentable bowlings ! what doleful bewaiiings ! what 
preposterous complaints ! what despairing expressions ! 
What agonizing groans ! what intolerable horror ! what 
gnawing anguish ! what starings of guilt ! what roarings 
©f awakened conscience 1 and what horrible blasphemies 
against the divine Judge himself, shall they be subject to^ 
and employed in, in that tremendous day ! How will they 
call to the hills to hide them, and run to be lost in the ru- 
ins of the tumbling rocks, but in vain ! 

But whence will these spectres come, these trembling 
ones be gathered ? From another world? Ah! they are 
even of these gay and gallant ones, who now walk the 
round of life, jocund and unconcerned, and ignorant of 
godly sorrow! but who shall then be overwhelmed, and 
that forever, with a grief too vast for language to express, 
too tremendous and unintelligible for conception to ap- 
prehend ; but such as every son of man, in the time of 
hope, the place of repentance, and day of grace, should 
study to escape: for even Bedlam, compared to them, is 
an house of sober-witted men! Who knows the power of 
thy wrath ? Who knows it but the damned ? And yet they 
know it not, for an eternity of torment is but teaching 
them the agonizing lesson. Who dares to know it, but the 
bold, the blind, the head-strong sinner, who never puts 
the question to himself that concerns him most, and might 
awake him, " Who of us can dwell with devouring fire? 
who with everlasting burnings? How shall we escape the 
math to come f 



MISCELL4.VE0CS MEDITATIONS, 

MEDITATION LXXVUI. 

MERCIES ABUSED. 

Gibraltar Bay, March 1, 1759. 

31 ANY are the mercies we receive from heaven : bnt it 
is shocking to think how we convert these m* 
an occasion of sin, and make them the cause of awfdl 
miseries. By the senses of the body the soal is wounded 
vet the loss of any one sense is a sensible aSlietion ;) 
while our eyes, which should look right on, and by which 
we may search * ares of tnith, are fall of adul- 

in conveying vain objects to our 
.ear the sound of the 
y blasphe- 
mies, backbitr :ure disc 
jangling and are entertained 
and tongues, that should move 
only to mntnal >n, are employed in detraction 
and slander, and dwt fane and trifling themes ; 
and while onr feet, that should carry U3 to the house of 
nd about our lawful affairs, run only to mischief, 
and are swift in the - Redness, 

-eover, we abuse common mercies also, turning a 
frill table into gluttony and drunkenness > compe 
into excess; plenty into extravagance; apparel into 
pride ; station into vain show ; confidence into arro- 
hes into presumption; honour into haughti- 
aud power into oppression. Yea, we also abuse 
mercies of a more noble nature, while we empk 
wisdom is wrangling, our parts in perverse drspu tings, 
UUiiu n cnti -atioa, and our knowle*' 

nally, in every tiling we olfend: while 
r afflictions, we are faithless ; in trials, distrust the 
se ; and when disappointed, despond. Of d d 

are forgetful ; in pr -ecure : in sick- 

: or stupid : and in health, full of levity, and a 
gs. Thus, by the abuse of me rcies, 
we turn die grace of God into wantonness. 

y the mercies of the Most High are above all bis 

works, and fill the earth. -tow those 

es on us, which we so much abnse, when be 

nee blow upon our blessings, and ca 



138 stfLittTt>E sIVEEfEfcEl* ; OR, 

ble-comforts to decay ; when he might tread ns in the 
mire of adversity, and cause: the waters of affliction to 
flow over our heads; when he might blast our judgment, 
sense, and reason, and, turning us into idiots, make us ob- 
jects of pity to ail; and when he might hide his counte- 
nance, and make us go mourning without the sun. To 
him, whose mercies know no bound, let our praises know 
no end. 

MEDITATION LXXIX. 

THE FORGIVENESS OF INJURIES. 

Gibraltar Bay, March 2, 1759. 

To forgive our enemies, and forget the injuries which 
have been done us, is a noble, though very difficult duty ; 
and from the opposition it meets with from within, I 
find that it is above the natural man to perform. Nature 
would make less resistance to it, if it were less godlike 
and divine. There are some men who have done me in- 
juries in more respects than one; and, alas! I find that I 
can scarcely recoliect their name* without these injuries, 
though done to me years ago, presenting themselves as if 
they had happened yesterday. This shows the rancour 
of my mind, and the deep impressions such things make 
there, while the mercies of the Most High are shamefully 
forgotten. But now let me compose my mind, and 
reconcile it to the duties of Christianity. 

The whole law hangs on this, to love God and my 
neighbour, and if I love the out, 1 shall love the other : 
but if I love not him whom I have seen, how can I love 
him whom I have not seen? Now, my neighbour is not 
lie who does me benign actions, for such the worst of 
sinners love and regard, but every one of the human race 
round about me. Whatsoever they do to me, that can- 
not loose a relation that is indissolvable. When they de- 
fame me, I must speak well of them ; when they revile 
ine, I must intreat. Though they would starve me, I 
must feed their hunger ; though they strip me, I must 
kindly clothe their nakedness ; though they curse, I must 
bless ; though they persecute, I must pray ; and though 
they rise up in war against me, yet when they yield them- 
selves prisoners, and so become suppliants for mercy, I 
must not slay them, but preserve them -.alive, protect 
them, pour oil into their wounds, and supply their neces- 



MISCELLANEOUS 3IEDITATLONS. 13g 

sities. Yet this universal forgiveness is not, by a too ex- , 
tensive clemency, to oppose the exercise of justice in 
respect of murderers, nor infringe the moral law with re- 
gard to tlfcose that should die. But, alas! instead of be- 
ing in danger of erring on this, I am on the opposite ex- 
treme ; for while I should forgive what they do against 
me, and pray for forgiveness of that whereby they have 
sinned against God, I neither forgive tliem myself, nor 
seek forgiveness from heaven to tiiem. 

Now, if I should thus behave with the men of the 
world, how should I behave with the saints, who are the 
excellent ones of the earth? However tbey may deal with 
me in this world, that cannot loose the tie, or dissolve the 
brotherhood, which is firm in him of whom the whole 
family in heaven and earth is named. Can a trivial differ- 
ence break a bond that is firmer than fiesh and blood ? 
They can never much harm me in worldly things, who 
are for Christ in spiritual ; and though the old man be- 
tween us should fan out, yet the new man shall ever be 
friends. If the contention between corruption and cor- 
ruption be so sharp, that conversation for a time is broken 
off, yet 1 shall talk with them in my love, and embrace 
them in mine affection • and we will only esteem one 
another like friends separated for a time, who will have 
greater joy at meeting. Here we are in the body, and 
therefore should bear one another's burdens. — We can- 
not live like angels in this imperfect state ; why then 
should I catch like a serpent at the failings of others? 
Will the hand refuse to feed the mouth, because the foot 
has stumbled? Is it comely for the members of one body 
to fall a-jarring with one another? Is it comely for one 
to cast off some Christian duties, because another Chris- 
tian has some faihngs ? Would to God all the world were 
the friends of Christ, though they were my foes ; then 
should I love them, and delight in them : for when the 
sanctified onesare ail assembled oeforethe throne, there 
eternal harmony shall reign, concord and amity prevail; 
there differences shall be swallowed up in the divine 
overflowings of eternal love. Why then, on any account, 
should my affection be cold towards them, towards whom 
it shall glow for ever, when they are arrayed with the di- 
vine likeness of the Son of God ? Let me therefore bury 
all my injuries in the deepest oblivion, be reconciled to 
my friends, however they have dealt with me ; and if ev- 



140 MISCELLANEOUS MEDITATIONS. 

er I remember any thing they have done amiss, let it be 
only to magnify the goodness of God, who excels so far 
the best of creatures, and outdoes in sympathy and kind- 
ness the most tender-hearted friend, but not to diminish 
my love of them who are still the excellent ones of the 
earth. 

Whether the difference be civil or religions,, the time 
approaches, O saint ! when thou and I shall forget our 
sharp contests, as waters that flow away. When we meet 
on the heavenly Mount Zion, we shall meet as angels, and 
embrace as seraphim. — When we put on the perfection 
of the triumphant state, we shall put off self, the narrow 
spirit, and uncharitable thought. In the light: of glory, 
we shall see eye to eye ; and as we areaii united to Christ, 
being one with him who is one with the Father, so we 
shall be united to one another, being all one in him. Were 
cot shame the daughter of sin, which therefore ceases 
when sin is no more, as the stream wfcen the fountain fails, 
surely we should blush that ever the thine and mi?ie about 
perishing things should hinder us, who shall see the whole 
world in flames, from conversing about that after state, 
those new heavens and new earth, wherein dwelleth right- 
eousness, that perfect plenitude that remains for both. 
Come then, and let us antedate eternity, by throwing dif- 
ferences of every kind away, and becoming one in harmo- 
ny and peace. Let us crucify self, and the better part 
will re unite. It is not strange that men of such passions 
should fall out, but it is strange that men of such expecta- 
tions should live and die in a difference. Let it not, then, 
my soul, fail on thy side. Forgive, forget, remember in- 
juries no more than if they had never been done thee. 
Triumph in oblivion. Be valiant in conquering pride, 
wrath, and revenge. Expect not the concession on his 
side that has done thee wrong ; but do thou rather yield, 
and win him by thy gentle and Christian behaviour nnd^r 
thy injuries. Fix thine eye on that future tranquillity 
which shall be enjoyed in heaven, and that will instruct 
thee how to guide thyself now. Anger rests only in the 
bosom of fools. Entertain not a disposition of mind that 
thou wouldst gladly be quit of when going into eternity. 
Think little of thyself, and thou wilt not take it ill that 
others think the same. Strive for the highest degree of 
Christian purity, gospel-perfection, attainable below. 
Lift up thine eye to the other world, and in all things 



MISCELLANEOUS MEDITATIONS. t4sl 

remember, prepare, and look out for the coming of the 
Lord, who will be the joy and peace of his people to 
eternity. 

MEDITATION LXXX. 

THE EXCELLENCY OF RELIGION. 

Under sail, March 4, 1759. 

THE world may say as it will of religion, but it is only 
by it that the human mind is exalted, and men rise into 
angels .The pleasures of religion sweeten my acid griefs, 
and blunt my acute pains. In this I triumph over my 
troubles, defy mine enemies, and outrun my woes. 
Here I relish unseen realities, taste spiritual joys, and 
eat of the hidden manna. Here, in the chariot of the 
covenant, seated in the promise, Elijah-like, I leave the 
whole creation, and wing to the inheritance above, where 
at once I am possessed of the divine plenitude of the 
Eternal, bathe in life's crystal streams, and bask in his 
meridian ray : Where I shall drink (and the time is not 
far distant) the immortalizing draught, and eat the bread 
of life in the kingdom of God : where my raptured 
tongue shall join its anthem with the harpers round the 
throne, and never cease, and never tire : Where I shall 
see him who is altogether lovely, in the brightest displays 
of his glory, and hear the tenderest expressions of his ev- 
erlasting love : Where- 1 shall share of his excellencies, 
participate of his divine nature, and put on his amazing 
similitude : Where I shall enjoy an ineffable union with 
my living Head, and know, in the largest meaning of 
the word, that "he that is joined to the Lord is one spi- 
rit:" Where communion between the well-beloved and 
his spouse shall be full and free, to the ecstacy of every 
power of the mind : Where I shall be allowed an access 
so near, that it shall astonish me in my very approaches : 
Where I shall sit before his throne, walk with him in 
white, and in his temple speak of his glory : Where I 
shall launch out into the unfathomable ocean of his in- 
finite perfections, and be eternally lost in the divine re- 
view : Where I shall no more be vexed with an evil heart 
of unbelief in departing from the living God, but have 
my soul immoveably fixed on the unchangeable God: 
Where my body in all its members, my soul in all her 
faculties, shall be holy and pure, and- go unweariedly out 



142 SOLITUDE SWEETEtf ED ; OR, 

on God : Where the least temptation shall not "whisper 
in mine ear, nor the carnai speech, nor profaning tongnte, 
( O happy days!) grate the sanctified organ, but loud 
encomiums to him that loved us, from all the hosts around 
the throne, convey the harmony of eternal song, to sooth 
my every power into the profoundest ecstacy, and to ex- 
cite my song to confess his essential glories in suhiimest 
anthems : Where I shall see the King Eternal in his im- 
maculate beauty, worship him without hypocrisy, serve 
him without wearying, behold him and not die, approach 
hi c throne without terror, know him (being relieved 
from misapprehensions) as he is, see him in all his great- 
ness, yet not, Daniel-like, be weakened, rmt strengthen- 
ed by the vision ; delight in him without slavish fear, love 
liim without reserve, and be like him without contradic- 
tion : Where I shall see him m his robes of state, in his 
essential glorias, dwelling in very deed with men, 
though the heaven of heavens cannot contain him, and 
showing 'them his goings, his majestic steps in the 
highest sanctuary, the holy of holies, and making all 
his goodness to pass eternally before their wondering, 
theft* adoring, their lavished eyes I 

With such endearing prospects, such reviving expecta- 
tions, as these, my soul is refreshed in religion. But what 
is on the other hand ? What have the irreligious, who rel- 
ish none of these things, to expect but gulfs of horror, 
pits of despair, seas of fire, oceans of vengeance, chains 
of wrath, floods of indignation, unutterable anguish, ut- 
ter darkness, eternal torments, and such a scene of ag- 
onies as chilis my thoughts. 

MEDITATION LXXXI. 

CHRIST, AND NONE BUT HE, SATISFIETH DESIRES. 

Undtrsail, March 7, 1759. 

THERE is a restless, a boundless desire in the mind of 
man for something which this world in all its glory is un- 
able to bestow. This immortal appetite, this living de- 
sire, blinded mortals seek to gratify, some on honour, 
others on pleasure, some on riches, others on empire and 
glory ; and need we therefore be surprised that they are 
never satisfied ? Though I could trace my pedigree 
through illustrious heroes, and renowned kings, back to 
the first foundation of kingdoms, this wowld not furnish 



MISCELLANEOUS MEDITATIONS. 143 

my soul with all it would desire. Though I had the 
knowledge of all the sons of men summed up in myself 
ao that the eastern magi and wisest philosophers might 
come and learn at my feet, still my desire would have 
its void to nil. Though I had all magnificent titles, hon- 
orary epi.hets, aggrandizing distinctions, and appella^ 
tions of renown, even these would not fill the extensive 
blank. Though I had the uncontrolled dominion of the 
whole universe devolved on me, so that my name were 
revered in every nation, statues set up to me in all 
lands, and my fame and glory echoed through the sub- 
ject kingdoms, still would my deques be making new de- 
mands. Though Arabia, as my possession, should pre- 
sent me all her fragrant gums, the Indies, as mine inherit 
tanee, amass for me their riches, and all kingdoms, as tri- 
butary, send me their productions ; though the earth 
should btvrst open all her silver veins and golden mines 
to enrich my treasures ; though my throne were of one 
pearl, and my crown of one diamond ; though my life- 
guards w-exe kings, my menial servants princes, and my 
immediate subjects nobles ; though the daily guests of 
my table were thousands and ten thousands of honoura- 
ble personages ; and though, for the entertainment of 
my table, my flocks should cover every hill, my herds 
range over every flowery vale, and the fowls of every 
wing alight around my palace, while the fish of every fin 
came, when needed, spontaneously ashore ; though the 
fountains should flow with oil, the rivers stream with 
wine, and the forests drop honey; yet my heart would 
not say, It is enough. — Though perpetual summer should 
shine on the place of my habitation, and storms and tem- 
pests stand at a distance from my abode; though, ac- 
cording to the philosophers conceit : , the worlds on the 
other side the sun should own my sceptre ; though the 
sparkling stars, the glories of the higher firmament, that 
rise sphere above sphere innumerable, were added to 
my inheritance ; though I had the faculties of the first 
sons of light, the knowledge of an angel, and the pene- 
tration of a seraph ; there would still be something want- 
ing, without which I could not be happy. Though my 
health were never attacked by sickness, but my family 
flourishingas the blooming flowers, my offspring numer- 
ous as the piles of grass that clothe the verdant plain, and 
never lessened by death ; and though in this happiness 1 



344 SOLITUDE sweetened; or, 

should multiply my days as the eagle, and my years as the 
sand ; yet my desires would then be as far from being sa- 
tisfied, as when I began to enjoy this shadowy, this ima- 
ginary all. 

Where, then, is this all-sufficient plenitude to be found ? 
or what is it that will satiate my immense desires ? A 
triune God reconciled in his own Son, and conveying 
himself in the promise to my faith, as the spiritual riches, 
infinite plenitude, and eternal portion of my immortal 
soul. 

All the gathered parts of creation, knowledge, titles, 
honour, riches, renown, attendants, dependants, family, 
friends, connexion, dominion, health, longevity, and eve- 
ry other excellence, are but like a drop to my parched 
soul, of which I could swallow many, and yet be alto- 
gether faint beneath the scorching beam. But Christ 
is an ocean of overflowing fulness. I stand on its shore, 
and am astonished ; I look, and in its boundless extension 
lose myself; I possess, and am replenished that I can de- 
sire no more. What a divine plenitude is this divine 
one ! All things without Christ cannot give satisfaction; 
for truly without Christ all things are nothing, but with 
him what seems next to nothing is more and better 
than the worldling's all things. Material tilings, however 
excellent, suit not, satisfy not the immaterial and im- 
mortal soul ; but in Christ there is something that satiates, 
refreshes, and enraptures the believing soul, even when 
my prospect is towards that tremendous day, when na- 
ture shall be set on flames ; or further still, towards eter- 
nity, where the creature dares not present itself as a 
proper portion for the soul. " In him dwells all the 
fulness of the Godhead bodily ;" and my desires are 
complete in him. I can go no further, I can wish no 
more than he has. Then, for the present, I am happier 
than the happiest worldling, having an heaven in posses- 
sion, for" faith is the substance of things hoped ;" while 
an heaven of rapture and delight, floods of ecstacy and 
bliss, are in reserve for me, to be bestowed at the general 
deal of glory to the sons of God. 



MISCELLANEOUS MEDITATIONS. 14S 



MEDITATION LXXXII. 

THE AGGRANDIZING VISIT. 

Mediterranean Sea, March 10, 1759. 

IF a fellow-creature, who lias gathered together more 
riches than many of his aquaiutance, or has attained to 
more honour, and has more high-sounding titles than oth- 
ers, condescends, as they call it, to visit an inferior, or to 
admit an inferior to visit him, the whole neighbourhood 
is astonished, and the men that receive the compliment 
consider themselves as highly honoured by it. Yet what 
is this person with whose visit they are so delighted, but 
a worm of the earth, a grasshopper, that crawls on the 
face of the ground ? As, however, infinite wisdom has di- 
vided the inhabitants of the world into different classes, 
distinctions, and orders, for a time, the sons of men are 
not to despise such a visit ; but as it is only for a time, 
the saints, the sons of God, are not to idolize it, or think 
that riches and honour are the channel through which the 
favour and love of God to his people is conveyed. 

But how stupid are the world, that never observe the. 
great honour done to the saints, when the royal family of 
heaven makes them an abiding visit ! " Behold I stand at 
the door, and knock ; and if any man hear my voice, and 
open to me, I will come in to him, and will sup with him, 
and he with me." There the Creator and creature sit at 
one table! And God, to the astonishment of angels, is 
gone to be guest with men ! Such a visit is to be contend- 
ed for; such a guest is to be received with open arms, 
and entertained with flowing love, like that of the spouse, 
who said, " While the King sitteth at his table, my spike- 
nard sendeth forth the smell thereof." Nor is the hea- 
venly visit a transient one, like those among the sons of 
men ; for, says the glorious visitant, " If a man love me, 
my Father will love him, and we will come unto him, and 
make our abode with him." 

It is much to see a great person visit a poor man, more 
to see a king enter the homely roof, but most of all, if 
ever after the visit he were to keep his court at the hum- 
ble cottage. Yet if it holds true, that " where the king 
is, there is the court," surely it is so here ; for, however 
meanly the saints think of themselves (which, for many 
reasons, it well becomes them to do, though God deate 
N 2 



146 SOLITUDE SWEETENED ) OR, 

kindly with them) yet since the King and the King's Sci 
even the eternal, undivided family of heaven, dwells with 
them, there must he the life-guards of immortal angels, 
and thousands of fiery chariots, to defend them from all 
dangers, to deliver them from all foes. — How happy, 
then, are the saints of God ! how happy the select num- 
ber, whom the world think so meanly of, and count so 
miserable ! 

But, again, great men may make a visit to poor crea* 
tures, wi thout changing their condition. It will not make 
a poor man rich, that a rich man visits him, unless he proves 
a liberal donor, or a generous benefactor also.* Nor will 
it exalt a subject, a slave to a throne, that a king comes 
to see him. But it is otherwise here : Heaven is always 
in the visit of the Most High ; and whatever the man has 
been before, he is assuredly an heir of glory, with whom 
God comes to dwell. For as by his Spirit he dwells in 
and with his people for eternity, so by faith here, and vi- 
sions hereafter, they dwell in and with him for the 
same desirable term. O then that the saints would think 
more highly of themselves, in living above the world, and 
its vanities, and in walking like those whom the King 
Eternal honours with a visit ! — Should any of their sure- 
ly and ill-natured neighbours make them sad of heart, 
when the Lord of heaven and earth countenances them 
in so singular a manner ? 

Now, if it aggrandizes men, that the nobles of the 
earth visit them, and that great men take any notice of 
them, surely the saints are to me the most excellent of 
all men, with whom the God of glory condescends to 
dwell. But how shall I evidence that God dwells with 
me ? By walking like one who has been with Jesus, with 
an heavenly mien, and divine carriage. Then, let the 
King of glory visit my heart, and I shall never seek to 
tread in the courts of kings. Let my conversation be in 
heaven, and I shall not care, though the great men of 
the world nevey<converse with me. Between my soul 
and the throne let a daily correspondence be kept up, 
audi shall cheerfully live in the most complete retire- 
ment, and recluse solitude from all mankind. 



MISCELLANEOUS MEDITATIONS. 147 



MEDITATION LXXXIIL 

CAUSES OF HUMILITY. 

Under sail, Straights, March 15, 1759. 

As only in night-dreams I cross impassable rivers, climb 
tremendous precipices, or fly in the open air ; so it is 
only in spiritual slumber that I mount on the imaginary 
wing, climb the height of self-conceit, and stand on the 
precipice of pride. Were I truly awake, instead of be- 
ing puffed up, I should tremble at my situation. In 
truth, there is nothing either in the fortune, persons, or 
minds of the sons of men, that ought to make them proud. 
We need never be proud of riches; for, besides the dis- 
quieting nature of them, we can never be possessed of 
so vast a sum, but we may die beggars ; nor of honour, 
for our glory may turn into disgrace, and our character 
into reproach ; nor of offspring, for death, like a lion, waits 
only the permissive nod to devour every one of them ; 
nor of strength, health, or beauty, for disease lies dormant 
in every part, ready to break out into the canker of cor- 
ruption ; nor of any faculty of the mind, seeing our 
brightest wisdom is but folly to God, yea, to angels ; and 
sickness can deprive us of the boasted possession, and 
render us objects of pity unto all. 

I see, then, that pride springs from blindness and in- 
consideration ; but how surprising is this, that one who 
has his eyes open to the things of God should be guilty 
herein! Now, as spiritual things are more noble and 
more excellent than carnal things, so spiritual pride is 
more abominable than carnal : for the saint, of all men, 
should be most humble. Whence, then, these risings of 
heart ? whence this self-conceit, and high opinion of my- 
self? Is God good, and must I turn the grace of God into 
wantonness ? Surely, if ever I have cause to fear the sin- 
cerity of my graces, it is when I grow proud of them. 
Grace is an humble thing ; it thinks meanly of all but 
Christ ; it keeps an eye ever open to its own failings ; 
and though believingly bold, yet being conscious of its 
imperfection, it wears a blush before the throne. 

The reasons of my mental elevation are merely imagin- 
ary, but I have a thousand real causes of the profoundest 
humility. Where are all my carnal thoughts, even in my 
solemn devotion ? Where are all my ambitious lustings, 



148 SOLITUDE SWEETENED ; OR, 

my unbelieving circumscribings of the power of God' 
my misimprovement of judgments and of mercies ? my 
attachment to the things of time, and stupidity about the 
things of eternity ? my ignorance of God, and of things 
spiritual, heavenly, and divine ? Yea, besides ail these, 
the daily iniquity of my heels may alwavs keep me hum- 
ble. 

Pride may advance for its ill supported plea, that ono 
h useful in his day and generation, for the support of reli- 
gion, and suppression or vice, and that he has exerted his 
brightest talents that way, perhaps suffered persecution, 
or beenin danger of martyrdom. Butsay,my soul. if a king 
shall send a nobleman as his ambassador abroad, maintain- 
ing him according to his dignity, will he think himself 
bliged to that honorary servant? No; he will rather think 
Irini obliged to give ins sovereign an account of the trust 
committed to him, and answerable at his peril if any thing 
is done against the honour of his crown. How, then, 
are the saints of God ignorant, that to whom God is pleas- 
ed to give much, of them he will require the more ? Sure- 
ly the saint in a private capacity, who knows only Christ 
and him crucified, and is neither qualiiied for, nor called 
to public work, but lives a life of faith upon the unseen 
Son of God, is in a more happy state than many appre- 
hend. For when the King Eternal conies from a far 
country, he will call for, and count with those to whom he 
intrusted talents; and though he is pleased with four 
from him who got but two, yet he will expect ten from 
him, who received five. This may be a balancing thought 
to the learned rabbies, with their shining talents ; to the 
minister of justice, and minister of the gospel, in their 
secular and spiritual trusts, that they have their account 
to make, both as private Christians and as public persons. 
But, my soul, thy very situation (for thou art yet on en- 
chanted ground) may keep thee humble. Though thou 
wert spotless as a seraph, yet that flood of iniquity that 
swells around thee may keep thee humble ; but though 
thou wert in the midst of a paradise of innocence, yet 
there is such a world of wickedness within thee, as might 
banish every spark of pride for ever. And when these 
considerations tail, and pride again begins to appear, the 
very appearance may plunge thee into the profoundest 
abyss of humility and self-loathing, out of which thou 
sliouldst never rise., till raised to the perfection of Hie 
Bom of God* 



MISCELLANEOUS MEDITATIONS. 149 



MEDITATION LXXXIV. 

HARMONY IN GOD'S PROCEDURE WITH THE CHURCH 
BOTH OF THE OLD AND NEW TESTAMENT. 

Leghorn, March 31, 1759. 

WONDERFUL art thou, O Lord ! and stupendous are 
thy ways. The harmony that prevails, and the glory that 
shines in all thy government, fill every pious soul with 
adoration and wonder. All thy subjects approve of what- 
ever the King does, and are surprised and pleased at 
once. Let me cast together the first and last ages of 
the world, and compare his conduct with the church un- 
der the law, and under the gospel, and I shall find a beau- 
tiful correspondence and agreement in all his ways* 

When God would have a church to himself, he calls 
Abraham, and blesses him: so our Saviour, when he 
founded the New Testament church, called whom he 
chose, and blessed them with spiritual gifts and heavenly 
graces. When God made promise to Abraham, that 
Messiah should spring from his posterity, circumcision 
was instituted: and when the promised seed came into 
the world, baptism was brought into its place. At one 
great occurrence, when Israel was delivered from tyran- 
nical Egypt, the passover was appointed : and at another 
greater event, when Jesus, to deliver the true Israel from 
the bondage of sin, was to suffer, the supper was institu- 
ted. The Old Testament church had an Egypt to leave, 
a land of bitter bondage : and we have the kingdom of 
darkness to come out of, a land of cruel slavery. — The 
church of old was composed of twelve tribes : the Chris- 
tian church is founded on the twelve apostles of the Lamb. 
The one, though few at their beginning, grew into a great 
nation : the other, though small at their commencement, 
spread through many nations. By miracles that was de- 
livered, fed, and defended : by miracles the doctrines of 
this were disseminated and confirmed. That had a sea 
to pass through at its first escape : this had a flood of af- 
flictions at its first appearance. The former was guided 
by the cloud and pillar of his presence : the latter by his 
word and Spirit. The one had to go through a vast and 
howling desert : the other, to struggle through a world of 
sin, vanity, and vexation. That tabernacled in the wil- 
derness forty years, aud lacked nothing : this has a place 



150 SOLITUDE SWEETENED ; OR, 

given her in the wilderness, where she is fed for many 
days. Manna was the bodily or natural food of the 
first : the true manna is the spiritual food of the last. A 
refreshful river out of the rock followed them all the way : 
and to us, " that rock is Christ." To them the typical 
serpent was suspended on a pole, that whosoever was bit- 
ten by the fiery serpents might look and live: and we 
have the glorious anti-type lifted up on the loftier pole of 
the gospel, that we may behold and be healed of all the 
wounds given by Satan, the old serpent. — They had their 
feasts and solemnities : we have ours. The Jews, after all 
their toils and pilgrimages, subdued the heathen nations : 
the first founders of Christianity, after all their trials and 
persecutions, subdued Paganism itself, and made idola- 
trous nations submit to the truths of the gospel. When 
the Jews were settled, and in a flourishing condition, Jesh- 
umn waxed fat, and kicked, yea, did worse than the hea- 
then that were around them: so, after the Christian 
church enjoyed rest and tranquillity, they turned to d» 
worse than the unconverted nations around them. When 
Israel fell from the worship of the true God into idolatry, 
Babylon was the scourge that brought the church into 
captivity and bondage: so, when idolatry sprang up in 
the church of Christ, an apostatizing Rome, bloody Baby- 
lon, that great city, which reigneth over the kings of the 
earth, became the cruel oppressor of the church of the 
faithful And as the destruction of ancient Babylon pre- 
ceded the church's delivery : so the destruction of spiri- 
tual or mystical Babylon (for the time approaches when 
she shall be cast as a mill-stone into the sea, to arise no 
more) shall precede and promote the church's enlarge- 
ment. As the Jewish deliverance was by a temporal Mes- 
siah, a Cyrus,: so the Christian liberation is by the hea- 
venly Messiah, the saviour of the world, who shall destroy 
the man of sin by the breath of his mouth, and by the 
brightness of his coming. As our Saviour's first coming 
was the fulfilment of the prophecies, and finished the Old- 
Testament dispensation : so the second coming of our in- 
carnate God shall be the fulfilment of the promises, and 
finish the New-Testament dispensation. His first coming 
was as a Saviour, to take away the sin of the world : but 
his second appearance shall be as a judge, to condemn the 
sinners, acquit the saints, and carry them to heaven. - 
Hasten theu, this day of glory, when ali things shall be 



MISCELLANEOUS MEDITATIONS. 151 

accomplished, to Ihe entire satisfaction of every saint, 
and to the bright display of every divine, every adorable 
perfection. 

MEDITATION LXXXV. 

A PLEASANT CONSIDERATION. 

Leghorn? April 1, 1759. 

XHEUE is one consideration that may make me endure 
affliction with fortitude, and triumph in my trouble, 
which is, That what I endure to-day, I shall not feel to- 
morrow. Every sip of affliction lessens the bitter cup 
that is put into my hand, which contains its given quanti- 
ty, and is not always kept full ; so the more frequent, or 
the more largely, I drink at a time, the less remains for 
me; and some time or other I must drink it all, and glut 
down the last drop in the expiring pang. I cannot weep 
over a parent dying twice, nor can I twice attend the fu- 
neral of a friend. I cannot have the shocking sight of my 
dearest relative straggling in the jaws of death a second 
time. Had I a numerous offspring, I might bury all the 
tender little ones once, but could not dissolve at their 
funeral again and again. The afflictions I feel to-day, I 
shall feel again no more for ever ; that is, in their first 
onset, though they may follow up and repeat their stroke 
for many days. 

Though the shower be heavy* on me, yet, to my com- 
fort, the clouds shall not return after the rain, to fall in 
other showers. And though clouds and darkness, tem- 
pest and storm, should i\A my sky ail the days of my life, 
yet after death my heaven shall brighten, and be obscu- 
red no more. ' My troubles diminish in the enduring, but 
my consolations are of another nature ; they are a flow- 
ing spring, at which I may daily drink, and still they 
overflow. Affliction is like the foam of a river, that per- 
ishes as we pass over, and can be found no more ; but 
the divine comforts are like Israel's stream in the wilder- 
ness that followed them --all the way. The present loss of 
dearest relatives, which brings most pungent sorrow, 
would cease, were I assured that in a few years they 
w r ere to riseagain. Then, should it not cease, when I re- 
flect on the certainty of enjoying my relations, where 
spiritual friendship is screwed up to sublime heights, 
never known below, and that to endure for ever ? I look 



152 SOLITUDE SWEETENED; OR, 

a little further, and my afflictions are no more ; Hook a 
little further, and infinite consolations are mine for ever- 
more. Why, then, should I suffer much from any grief 
that passes, never to return, when pure joy, to comfort 
me, with mighty strides approaches never to remove or 
pass away ? 

MEDITATION LXXXVI. 

CRUCIFIXION. 

Leghorn, April 8, 1759. 

Jl HERE is a reciprocal crucifixion which I should de- 
sire and seek after ; first, that the world may be crucified 
unto me ; and, secondly, that I may be crucified unto 
the world. This is a noble figure representing the chris- 
tian's full and free disentanglement from the world. To 
break the connexion, and cut asunder the bands be- 
tween two persons of the closest friendship, sameness of 
sentiment, and oneness of interest, it is not enough that 
one party be crucified, for the other may still have af- 
fections and feelings after the mangled, though once 
amiable companion; but when both are crucified, alt 
bonds are broken, and all ties are eternally dissolved. 
When one becomes noxious to society, an enemy to the 
commonwealth, and a rebel against just authority, then 
he merits such an ignominious death as crucifixion. — 
Well, then, the world is, an enemy to the life divine, nox- 
ious to the welfare of my soul, and a rebel against the 
authority of heaven. Therefore I should earnestly seek 
to have it crucified to my affections, and my affections to 
it. When a person is crucified, his friends need expect 
no favour from him, and his foes need fear no harm at 
his hand. So, if the world be crucified to me, I shall 
neither court its smiles, nor fear its frowns. I shall ex- 
pect nothing, and I shall never be disappointed ; I shall 
dread nothing, and I shall never be in danger. He that 
would win heaven must crucify the world ; for while 
the world lives in the affections, it will always roll it- 
self between the soul and heaven. Now, what a mighty 
mountain, what a steep ascent is this, the sad experience 
of unhappy thousands can tell, who never could climb 
over the terrestrial globe to the heavenly land ; but, 
intoxicated with pleasures, choaked with cares, and 
crushed with the ponderous mass, sink down to end- 



MISCELLANEOUS MEDITATIONS. 153 

i-ess woe! Again, as a crucified man, whose extremi- 
ties are bored through, and whose body is besmeared 
with blood, and his countenance disfigured in death, 
is a very moving spectacle to every feeling beholder ; 
so the world, crucified to the believing soul, will appear 
vain and empty, vile and abominable, and loathsome for 
the fond embraces of mental affection. And as a dead 
body soon becomes stinking carrion, so a crucified world, 
in the nostrils of a renewed soul, can send nothing up but 
an ill savour. All its perishing pleasures, which are rich 
perfumes to carnal minds will be but like open graves to 
gracious souls. Finally I shall be an immense gainer by 
this double crucifixion ; for as no man will hoard up 
human skulls, bones, and putrefying carcasses, for a 
treasure ; so the world, thus crucified, and all its vani- 
ties, shall be the object of my deepest contempt and 
loathing ; while things spiritual, heavenly, and divine, 
shall share my whole esteem, and enrich my soul for eter- 
aity itself. 

MEDITATION LXXXVII. 

ALL GOD'S WAYS EQUAL. 

Under sail, April 19, 1759. 

1 HIS is a truth at all times, and in all circumstances, to 
be acknowledged, that all God's icays are equal. Yea, 
they must be so, seeing he is infinite in his wisdom, excel- 
lent in counsel, free in his decrees, independent in his 
procedure, and holy in all his works. When Adam was 
in a state of innocency, all God's ways were equal in his 
eyes, and, admiring the wisdom of the Creator, he gave 
names to all the beasts according to their nature ; here- 
by showing his own wisdom, without quarrelling at the 
size, shape, or end of their being. But no sooner did he fall 
from God, and become unequal in his way, then he com- 
plains, even in the face of God, that his ways were not 
equal. "The woman whom thou gavest to be with me, 
she gave me of the tree, and I did eat.'' 

Such, alas! is the language of my complaining at the 
dispensations of Providence. If adverse, I dare even go 
so far as to wonder how or why God deals so and so with, 
me, so and so with his people. And because my unequal 
soul, that is set at war with itself by sin, cannot fathom 
rfis wars, which ss far transcend mv conceptions n?th; 
O 



154 SOLITUDE SWEETENED; uil, 

heavens transce nd the earth, I anon conclude them une- 
qual Ah! foolish, vain conceit; can any thing be 
crooked in the Eternal Mind? Can any action deviate 
i'ro.i, the standard of equity in the Judge of all the 
ear n ? Can he be at variance with himself, who is har.» 
mony and unity ? Could I glance the glorious plan in 
the infinite mind, I should fall down astonished, and con 
fess, " he hath done all things well/' His wisdom is the 
same, ! hough I cannot comprehend it ; his equity is the 
same, ihouah I cannot perceive it ; and his kind design 
the same, though 1 should not believe it. Although, in 
the death of my dearest relations, or distress of any kind, 
I cannot learn why heaven deals so and so, and why 
the ime, the place, and circumstances are such and 
5Ui ii ; yet, I may be assured, that there is a divine equal- 
ity in the spotless procedure ; for lie will never depart 
from the rule of rectitude to afflict his people. 

But, again, what condescension is it in God, to make 
his people see on this side deatli the equality of his do- 
ings, so thai they cry out, " Now I know that thou 
hast afflicted me in faithfulness : and it is good for me 
that I have been afflicted." Yet, what though such a 
prospect should be reserved to the day of revelations, 
when rhe vail shall be taken down, and all the ways of 
God showp to his people t It is enough that He doe^ it, 
w;,e is equal in all Ins way?, plenteous in justice, am! su- 
perabundant in goodness. And though I know not the 
meaning of pre cut dispensations, yet it ought to sa- 
tisfy me, that he "who sends then 1 , is not only the Govt 
among the nations but the Shepherd of his people, and 
perfects what concerns his paints. 

MEDITATION LXXXVIII. 

SELF-FLATTERERS. 

Sailing near Saulhnu, April 23, 1759. 

I HE transgression of the wicked saith within nn 

heart, : hat there is no fear of God before their eyes; 

ey flatter themselves withfale hopes, that ah shall 

: ; with, them, '* tiH their -iniquity be found to he 

ftif: by the foenfendous Jud-e m the decisive day. 

The nioq flagitious persons flatter themselves, that 

they are hot in so bad a State b*it that tlh-y may be saved. 

True : solvation is offered to the chief of miners., But 



:<:iSCELL.\NEOUS MEDITATION'S. 15o 

tlien they must be saved from sin, but cannot be saved 
in sin ; which is the error here. — Some conceive such 
a notion of mercy as would destroy the other attributes 5 
as if God shonld trample on his holiness, truth and justice, 
to exalt Jus mercy in saving a sinner, or in pardoning sin 
without any satisfaction. But this is repugnant to what 
be himself has declared. Others flatter themselves, that 
as God is just and merciful, he could never make so many 
rational creatures to be damned. Yet they refute the 
living way God lias pointed out, by which they must be 
saved. Others would fain believe that God would ne- 
ver condemn them for committing some sins, which., say 
they, are implanted in their nature ; and thus (O hornd 
blasphemy !) tbey make the Author of their being the 
author of sin. But God planted man at first wholiy a 
right seed, though be be now turned into ?be degenerate 
plant of a strange vine. Others, again, there are, that 
through a pious education, common convictions, know- 
ledge of the truth, and such like, are convinced hat 
their present course of life is sinful and dangerous, bat 
flatter themselves that all shall yet be well ; tor, f ome 
years hence, when they have wearied themselves in sin» 
ning, they will amend their lives, repent, and turn to God ; 
.and in this they promise themselves success, since God 
never refuses the penitent. Thus they set themselves 
above God, making themselves Lords of their own lime, 
and promising themselves years to come, who cannot 
boast of to-morrow ; and proprietors of divine grace, in 
thinking they can repent at the period of their own ap- 
pointment. But such fair promises to their own con- 
science, who dare delay to an uncertain futurity so mo- 
mentous a matter, which claims to be chief in our con* 
«ern, and to be done with a 1 ! diligence, are the worst 
performers in the world. Moreover, mournful experi- 
ence tells us, that those "»vho reserve their youthful -ins 
to be repented of in old age, often, alas ! too often, go on 
as they began, and die as they have lived. Again, there 
are some that conclude theirs an happy situation, because 
they are just between man asd man, and upright in their 
dealings : they do no man an injury, they speak evil of 
no man; but are friendly -hearted and frank-handed to 
all. But they know nothing of living a life of faith on 
the Son of God. Again, there are others, who, ber 
they have given up the grosser feilies, extrasa- 



156 SOLITUDE sweetened; or, 

gances, and excesses, that were the game and the grave of 
their youth, and live a sober, regular life, conclude them- 
selves to be converts, and to bid fair for heaven, though 
they never felt one pang of the new birth, or knew what it 
was to be born again. Lastly, to name no more, there are 
some who account themselves saints indeed, and would 
not question their state for any man, because they have 
been sober all their life long have hated the grosser 
acts of wickedness, commend religion, and religious 
persons, and have a form of godliness ; but they have 
never seen the necessity of being divorced from the 
law, and denied to their best actions, as well as their 
worst deeds, with respect to salvation ; and however fair 
their character may be, they know nothing of union to, 
and communion with, the Son of God. Therefore they 
are dead while they live, dead before God, though 
alive in their own opinion, and in the opinion of the 
world. Now, how fatal such self-flattery is, is evi- 
dent; yet, how full is the christian world thereof! 
may their eyes be opened to see their danger, and their 
hearts persuaded to embrace the Savour ! 

MEDITATION LXXXIX. 

THE HEAVENLY VISION ASSIMILATING. 

April 29, 1759. 

1 HERE are a thousand unfathomable depths in divine 
love. Who can open the everlasting magazines, or look 
into these unseen glories ? And this is not least to be ad- 
mired, that evtn the worms and potsherds of the earth 
should be admitted into the visions of God. Here we 
see something of him, though darkly, his back-part be- 
ing only presented to view, and even of that we have an 
imperfect glance ; but in the world to come, the saints 
shall see him as he is, and thereby lie happy above their 
highest hope, beyond their mosc extensive faith. Now, 
how astonishing that the saints should be admitted into the 
perfect visions of God? and how entrancing that this 
vision should so assimilate them to him, that the soul, 
accustomed to unremitting longings below for this 
crowning bliss, shall remain eternally satisfied with her 
divine conformity to God ! How, then, of consequence, 
must the saints shine in glory, since their conformity is 
not to an imperfect vision, but first they see him as he is 
(and what that is, who caa tell ?) and then, according to 



ear sight, is their assimilation to biro. If here there be 
Liich an excellence in the saints, from the i viev. s 

or" the glory or' God in the face of J bat -nasi it 

be where the darkness is past, and the true light Shi- 
neth? Surely it may be said of the saints m that state, 
ct Ye are gods, and aii sons of the highest." Nor need 
we wonder that John had ain lew* 

saint, who shone with so much amazing glory. This assimi- 
lation is in part begun below ; for" we aii, with unveiled 
face, beholding as in a glass the glory of the Lord, are 
changed, or transformed, into the same image, from gm- 
; is perfected above, when the whole 
soul is assimilated, as far as finite can receive of commu- 
nicable perfection, to him who is the Father of spirits. 
If a broken spirit be a burden iiere that cannot be borne, 
surely the harmony that shall arise from a sense that all 
r he powers of the soul have put on the divine like 
shall he ineffably sweet. Thus the whole family of hea- 
ven shall have one appearance, and prove themselves to 
be of one Father ; and, being like their elder Brother. 
II look like the children of a King. 
Briefly, then, this blessed similitude to God consists, 
!. In being holy, as lie is holy. 2. In knowing all 4 
to their satisfaction ; as God in his infinite kneu 

ed. 3. In willing, through the perfection of 
holiness, nothing but whai is good ; a- God, through the 
perfection of his divme nature, can will nothing but what 

\ 4. In being happy in their condition, and ravish* 
ir felicity in God; as God is supremely and 
eternally happy in himself. 5. In never being fatigued ; 
they rest not day cor night, and yet are never w 
as the Creator of the ends of the earth neither fainteth nor 
\ weary. 6. In being ciade kings aud priests to God and 
to the Lamb, and r€ ith him for ever; a- God 

sits King for ever, and efhia government there is no end. 
And, last 1 :r snprenn 

liie tear of change, or end ; as God is from ever- 

» to everlasting God. How complete must their 
happiness be, who possess God in ail his plenitude, in ail 
his pei . and are like mm in hi- communicable 

glory 1 

There is some difference now betwixt i and 

1 houses • 
.vill it be then, when the one 
2 



138 SOLITUDE sweetened; or, 

darkness, the other all comeliness and glory ! For to these 
lie shall be revealed in the nearest and most naked views, 
in the face of Jesus; but hid from those in the darkest 
and obscurest manner for ever, when " they shall be ban- 
ished from the presence of the Lord, and from the glory 
of Ins power for ever." This is the excellency of religion 
above reason, that it reveals God as he is ! this is the hap- 
piness of the saints above sinners, that they see something 
Of God now, and are somewhat like him, though imper- 
fectly; and this is the privilege of all saints, that, like 
Moses, they may seek after, and receive repeated views 
of his glory. But the crowning vision is reserved for 
eternity, when "we shall be like him. for we shall see him 
as he is.*' 

MEDITATION XC. 

STILL DESCRIPTIONS FALL SHORT OF GLORY, 

April 30, 1759. 

OH! what must that happiness be that is laid upon 
high ! that glory that is reserved to be revealed ! YVhen 
God sets forth the bliss above, it is by metaphors, figures, 
and shadows, adapted to our shallow conceptions. Thus, 
as God himself is said to have hands, to point out his pow- 
er, eyes, to show his omnisciency, and such like conde- 
scensions ; so the glory above is set out to us by the most 
excellent things that come within our ken, as kingdoms, 
crown , sceptres, gold, precious stones, pearls, anthems, 

« life, health, liberty, light, endless day, perpetual summer, 
and eternal autumn. Brit how dull are golden harps to 
the rapture of celestial song! How dim are streets of gold 
to the paved walks of g'ory! what are the reflections of 
clearest crystal, to the bright effulgence of unclouded 
glories! what the languid sparklings of all the precious 
gems, to the noon-day blaze of uncreated perfections! 
what are the apples of paradise, to that spiritual repast 
on divinity itseif, which the saints enjoy above ! what is 
a tree planted on either side a stream, to him who over- 
shadows all his chosen ones! or twelve kinds of fruits 
yielded every month, to the innumerable blessings of di- 
vine love ! what is a river, to him who overflows eternity, 
fills immensity, and is the plenitude of every ransomed 

«oul! in one word, what are all things to God! Can 



MISCELLANEOUS MEDITATIONS. luQ 

the creature set forth the enjoyment of the Fountain of 
being? 

O happy period! when I shall plunge into the infinity 
of thine excellencies, and, to mine eternal gain, be lost 
in the immensity of thy glory ! and enjoy God in a man- 
ner that the noblest metaphors never can set forth, that 
the most exalted description never can exhibit, nor the 
most enlarged conception conceive. In view of this glo- 
ry, unintelligibly great, let me prepare, and in hopes of 
it rest till its desirable revelation. 

MEDITATION XCI. 

SAINTS HONOURABLE. 

Under sail, May I, 1753 

AMONG the failings with which the saints are chargea- 
ble, surely this is one : Too mean apprehensions of their 
own greatness, though in their greatness the iove cf God 
is exalted. The poor man who has many troubles every 
day to combat with, and is subjected perhaps to daily in- 
. digence, would think it presumption in him to believe 
that there were orders given in the court of heaven con- 
cerning him by name, that necessary supply should be 
sure to him ; and that no less than angels, who attend the 
throne, were commissioned to secure his safety! But 
since God's eternal Son condescended to come to minis- 
ter to the sons of men,'* and give his life a ransom for 
many," it well becomes the brightest of the angelic hosts 
to minister unto the heirs of salvation. 

Truly, O saint! a serious consideration of thine high 
estate (for " since thou wast precious in his sight, thou 
hast been honourable ") ought not to puff up thy mind 
with pride, but to rill thine heart with holy admiration 
and wonder, and to swell thy soul with ecstasy and love ! 
The men of the world may scorn thy mean cottage, but 
had they but one glance of the angelic guards that do du- 
ty there, they would conclude it to be the palace of a 
king, or the gate of heaven. Elisha's servant was of the 
same mind with the world ; he thought his master was 
an helpless, though a holy man : " Alas ! my master, how 
shall we do? we are undone, for we have no power to 
withstand the Syrian army." But, anon, he sees the 
mountain shining aiound them with celestial guards, and 
covered with the flaming chariots of the King of glory, 



160 SOLITUDE SWEETENED; OR, 

Now, O saint! Elisha's God is thy God, and the standing 
forces of eternity are stili the -same, being truly the im- 
mortal legion 5 yea, their employment is also the same. 
till ali the saints are brought safe to glory. 

When on a journey thou put test up at an inn, thou 
tnayst be obliged to take the worst room, while others, 
who have a grand retinue, and numerous attendants, 
have the best lodgings ; but what thinkest thou of this, 
that not only angels should be thy guards, but the Lord 
God of gods, the Lord God of gods! should himself be 
thy watchman ? How secure, then, seeing thine omnipo- 
tent Guardian neither slumbers nor sleeps ! If, under thy 
earthly sovereign, thou art called to the martia! plain, 
thou mayest pitch thy tent in the open field, while the 
general of the army fixes his splendid pavilion in the cen- 
tre, yet only men encamp around him ; but wherever 
thou pitchest, " the angel of the Lord encampeth routift 
about thee." What, then, should thy conduct be, O 
thou that art highly favoured of the Lord i Thou shouldst 
study holiness in the highest degree, in gratitude to him 
who deals so with thee , and humility, that thou tnayst 
never forget thyself, and so cease to wonder at the hea- 
venly condescension ! Is it thy part, O saint ! when so 
honoured, so defended by the King, to held disloyal con- 
ferences with his implacable enemies, self, sin, satan, 
against whom the " Lord hath sworn that he will have 
war for ever :" When he, in redeeming grace, has raised 
thee up to heaven, wilt thou through sin debase thyself to 
hell? Now, O saint ! thou art no less happy, and thy con- 
dition no less grand than this. Live, then, above the 
world, and its vanities, with a greatness of soul that evi- 
dences thy divine descent, till the day come, in which 
thou shall be exalted to that glory, of which thou art now 
an expectant, candidate, and heir. 

MEDITATION XCII. 

MERCIES, THOUGH APPARENTLY DELAYED, COME AT 
THE APPOINTED TIME. 

Alicwt Bai/ y May 2, 1759. 

HOW is it that thoughts rise in my mind about the 
promise proving abortive? or how can I conclude that 
the delays of Providence are ill-timed and unkind r Yet 
Clod, ..ii'jiAvi'h'itssidhij? all the risings of unbelief in my 



MISCELLANEOUS MEDITATIONS. ±61 

bueast, is punctual to a day. Hence says Yoses, that 
God brought forth the children of Israel in the " self-same 
day" that he, had promised, and that their sojourning in 
the land of Egypt was completely expired. But what a 
groaning time did the poor Israelites undergo ! Their 
service was with rigour, their bondage was bitter, their 
oppression unsupportable, and the cruelty of their foes 
bad arrived at that infernal pitch, as to plunge their help- 
less males into the river! At length, in this melancholy 
time, Moses was born ; but this sad season was spun out 
till he was forty years old, before he hinted to his breth- 
ren that he it was that should deliver them. Yet this 
taint dawn of relief immediately disappears; Moses is no 
more to be seen or heard of in all the land of Egypt, and 
the night of sore affliction is protracted for another forty 
years. Now, what cogitations of heart, may I suppose, 
struggled all this time in the breasts of Jacob's sons, in 
the breast of Moses ! Well he knew in what deplorable 
circumstances he had left his brethren, nor knew he how 
their bondage might be increased in his absence ; yet, in 
the account of their glorious deliverance, he confesses 
that God was a God of truth, and that, however he seem- 
ed to delay, still his suffering people were brought forth 
from the iron furnace at the appointed time, and not a day 
later than the promise. 

Have I, then, any rearon to complain of days and 
months of delay ? No ; God has appointed a set time, and 
at the set time will remember me ; and it well becomes 
me, though the time should seem long in my view, to wait 
with patience for it. God has hi all ages so dealt witli 
his people for the exercise of their graces: And these tri- 
als, like the instruments of the husbandman, bieaking up 
the tallow-ground of their heart, make them bring forth a 
plenteous crop of precious fruits, whence accrues an in- 
crease of glory to God, and unspeakable joy to their own 
souls, through the ages of eternity ! and is not this more 
than all that can rise from the present and speedy per 
iormance of the promised blessing? 

Then sit still, my soul, and calmly wait the end, won- 
dering more that justly-deserved judgment? are not im- 
mediately executed against thee, than that expected 
blessings are for a while withheld, 



162 SOLITUDE SWEETENED; OR, 

MEDITATION XCIIL 

THE WORLD DEEP ROOTED IN THE AFFECTIONS. 

Sailing near Malaga, May 9, 1759. 

JriOW ofteu, when reading the history of the children of 
Israel going up out of Egypt, have I condemned their 
longing for the flesh-pots, and other things wherewith 
they had ben entertained in the land of their bondage, 
when they had Canaan before them ! But now I may 
turn from them, and leave my complaint upon myself, 
since guilty of the same sin. If my hopes are fixed in 
eternity, why take I pleasure in the things of time! 
Will I by profession seek after immortality, yet practi- 
cally pursue dying vanities ? O ! when shall the world 
cease to allure me, cease to find reception in my soul ? 
When shall the beautiful field, while I behold the better 
country, become as a barren wilderness to me ; and the 
fine flower-garden, as the top of a rock that is neither 
plowed nor wwn ? When snail honour be to me as disa- 
greeable as the din and confusion of great cities, and 
fame as the tumultuous noise of an enraged mob, when 
the most part know not wherefore they are come togeth- 
er ? When shall my well-informed judgment esteem rich- 
es no more than wild brier, whose single flower a-top is 
attended with innumerable prickles round about below? 
When shall I possess unenvied solitude, and retire into 
mine own breast, counting it an happiness neither much 
to know, or to be known, in a vain, a transitory world 
Can an old man, who is half blind, and half deaf, be de - 
lighted with the harmony of sounds, the neatness and 
richness of attire, and the frolicsome amusements of 
youth ? and should not the growth of grace (how sad my 
condition !) give a greater disrelish to the pleasures of 
the world, than the decays of nature? Henceforth may 
I use the use the world as not abusing either it or my- 
self! How would it look in one sent express from his 
prince, on matters of the last importance, to sit down by 
the first pleasant grove he came to, and forget his dispatch, 
till the night had wrapt him up in darkness, when he 
could not pursue his journey ? So I am on the express 
of salvation, by order of the Prince of the kings of the 
earth, who has commanded me to run while I have the 
light, and work while I have the day : not to quit my 



iVlilSCELLANEOUS 3IEDITATIOXS. 163 

n-staff, ungird my loins, or forego my travelling 
posture, till got within the vaii ; nor to let my affections 
sit down on any thing below, lest the shadows of the ever- 
lasting evening be stretched out, and thickest darkness 
cover me ! As men look on children, in all their gay 
imaginations and sportive jollity, with pity and disdain ? 
so should I look on the grandeur of the world, which is 
more so, in comparison of diviner glories of sublimer 
bliss. 

But, when Israel came near the promised land, the 
pleasant inheritance, there was not one word of Egypt, 
and all its dishes ; so, as a sign that lam drawing near 
the better country to inherit it for eternity, let the things 
of this world not once be named by me, as becomes an 
expectant of the vast reserve of love. O happy day • 
when all shall be tasteless and insipid but Christ ; when 
this struggle between my carnal desires and renewed af- 
fections, shall issue in complete victory over the creature 
and its enchanting charms. 

MEDITATION XCIV. 

TRUE RICHES. 

Gibraltar Mole, May 20, 1759. 

WHAT, saint! dost thou complain of poverty ? Dost 
thou cry out of want? If thou art poor in any thing, 
it is m thy views and apprehensions of thine inheritance, 
they are so shallow and confined. But as God said to 
Abraham of his seed, so says he of thy possesions, " Sec 
if thou canst count them all up.'' Knowest thou the 
measure of thine inheritance, or the breadth and boundary 
of thy kingdom? Survey the midnight-sky, and see the 
sparkling orbs above, these are all thii eown ; and if they 
can advantage thy soul, and brinsj about thy good, not 
*mv of them shall be withheld from thee, seeing thou art 
the King's son. Now, how rich art thou, if, as philoso- 
phers say, every twinkling star be a son to dependent 
orbs that form their system? Canst thou, then, be cast 
doun for a foot- breadth of this world below ? 

" i\i\t, Oh !" repliest thou, " you would not talk at 
such a rale, did you know my troubles. Heaven is con- 
scions that I a:n daily groaning under poverty and af- 
fliction, and that my thoughts are divided and distracted, 
iear of miseries at one time assails me. and at aisoth- 



164 SOLITUDE SWEETENED; OR, 

er time hope in his mercy composes my mind : While 
now I would fain have confidence in the promise, and 
1iien am all anxiety aboiu the providence. Now, if it 
were as thou fayest, why is ail this befallen me? why is 
it thus with me ?" 

"What, saint ! thinkest thou that the promises are illu- 
sive words, or tint God speaks ironically to his people ? 
No, but with the sfriceiiiy of a true friend, with the affec- 
tion of a tender father. It fares no otherwise with thee 
mall thy complaints, than with a young* heir to a great 
estate, who is ted sparingly, and put under severer disci- 
pline than others who have not such great expectations. 
He is not able to comprehend the meaning of such hard 
usage, till he grows up, aud then he finds himself possess- 
ed of a regular appetite, a fine state of health, and a vi- 
gorous constitution, as well as of an extensive inheri- 
tance, which gluttony and licentiousness in younger 
years might have destroyed. So thou, O saint ! when 
grown up to the measure of a perfect man in Christ Je- 
sus (for while in this world thou art but of yesterday, and 
knowest nothing) thou shalt see the excellent use of af- 
flictions, and the noble design of keeping thee at a poor 
table of uncreated comforts, lest the satisfying of thy car- 
nal appetite had sent leanness into thy soul. — Then all his 
ways shall be made plain, which must remain unriddled 
till the mystery of providence be opened up in the light 
of glory. All things, then, are yours ; and the earth and 
the fulness thereof, sun, moon, and starry heavens, are 
but the least part of thy possession, who has a right to 
the bright and morning star of eternity, to the Creator of 
the ends of the earth, to God Almighty, a3 thy shield and 
exceeding great reward. 

How like the Possessor of heaven and earth art thou ! 
for as this is his foot- tool, so the woman (the church in 
all her members) that is clothed with the sun, has the 
moon (the earth) under her feet! Why, then, anxious 
about a possession on that which is not only God's foot- 
stool, but should be thine ? Wouldst thou appear in all 
thy state while in the desert, the land of thy pilgrimage ; 
since the better country, where the King of glory has his 
royal pavilion and residence, lies before thee to be inhe- 
rited ? Thine eyes may climb to the stars, and say, These 
are mine. — But why terminate there ? Faith may rise 
higher, and claim him who eouats their number?, and 



EDITATI0N5. 165 

s. O how at once thy p : 
scribed, and extend infinitely 
perfections, re- 
al heir of all tiiir 
is : Why, then, be disquieted about 
wind mm! vanity, when the unseen reali- 
se- before yon. and shall give the p 
iov, a 1 in the eternal possession- 

MEDITATION XCV. 

[E CASTING OF 1 LES OR BALANCE - 

86, 1759. 

X HERE is a real difference between the righteous and 
the wicked, for rhe heir ot bbffi, the other the 

is the appearance R 
presented and inverted, in the eye of carnal men ! The 
kicked are ace the saints the most 

II men. But let us fight the worJ 

is the world coc- 
are trav 
throu-: modem to 

But Hm 
world to come, r they wait and hope, is p 

Eeot, are matching tl 

-rpetual noen of srlory. Truly, now-a- 
_ht hand oi the just, 
and their i 

i wfaeu 
-kali the Bj 
havedonuuion n the morning. The one may go mourn - 

d their days m mirth, and rejoice at the i 
. f the one shall be In 
into ev 

chance of the world, 

jiance of fee mill l nll j, 
I 

d." 

. and call them 



160 SOLITUDE SWEETENED J OK, 

still, dare I choose to be where happiness, sacred happi- 
ness, is not to be found ? However beautiful the even- 
ing be, it is soon black night; but however cloudy the 
morning be, it is soon broad day. So it was with Dives, 
who, dragged from his luxurious table, and flowing cups, 
i& plunged into the lake, and lifts up his eyes amidst de- 
vouring flames, parched, and petitioning for one drop of 
wflkter to cool his scorched tongue ; while Lazarus, full 
oi % sores, and without attendance at the inhospitable 
gate, except the kindly dogs, is wafted by an heaven- 
ly baud from all his sorrows, to the bosom of the 
friend of God, and set down to banquet richly at the 
table of eternal love. Surely, then, my choice shall be 
to live in their humble, die in their hopeful, and rise t& 
their happy condition. 

MEDITATION XCVI. 

AFFLICTION THE COMMON LOT OF THE SAINTS. 

Gibraltar Mole, June 3, 175& 

WHEN I consider the conduct of Providence tow ards 
all his saints, I should rather be astonished that I am per- 
mitted to pass through the world not more chastised , 
than take it amiss that I am chastened every morning, 
And surely, were I free from afflictions, whereof all are 
partakers, I might infer, that I were a bastard, n*)t a- 
son* Whatever be my affliction, the wisdom of him who 
sends it should make me embrace and bear it without a 
grudge. — Though it springs not out of the dust, nor comb 
at random,yet man is born to trouble as the sparks t\y 
upward ;. and even some of his favourite ones have, for 
wise ends, had' the severest afflictions. The wisdom of 
God, however, in afflicting his people, is folly to the 
world, who would compute love and hatred by eommon 
providences; and thereby they cry out, as the ignorant 
Jews of old, to the Captain of our salvation, who him- 
self was made perfect through suffering, " Let him de- 
liver them, if he delighteth in them." 

Again, as the infinite goodness of God shines in send- 
ing afflictions, though the scales of mine eyes hinder 
me from seeing all their beauty, insomuch that I often* 
wonder why it fares so and so with me, and would 
fain essay to swallow up all in submission, and faith 
believing tfee veracity of the promise^, that a-& things 



MISCELLANEOUS MEDITATIONS. V67 

work together for good to them that are the cal- 
led and chosen of God : I say, as his goodness appears 
in sending them, so the divine wisdom is conspicuous 
in their variety. Abraham, the friend of -God, had a 
trial which would have startled the whole world of be- 
lievers. Isaac and Jacob, heirs of the same promise ; 
Moses the man, rand Aaron the saint, of God ; Joshua 
mid the Judges ; Job, David, and his royal line ; Sam- 
uel and the Prophets ; yea, the Lamb and his Apos- 
tles, had afflictions of every kind, in substance and 
estate, in relations ami connexions, in name and cha- 
racter, in soul and body. — Now, such has been the 
-conduct of God these five thousand years with his 
church and people ; and had not this government of his 
bouse been both for bis own glory, and the good of his 
?*eopIe, such a wise Father, of whom the whole family 
m heaven ami earth is named, would by this time have 
changed the manner of his procedure towards his own, 
l)nt who can doubt the wisdom and goodness of&is con- 
duct, who considers, that through his discipline ma- 
ny thousands are gone to glory, and are this day hap* 
$>y in their joyful harvest from their weeping seed- 
time ? 

How happy is it for rue that the world often gives me 
the slip, that I may forsake the world, and look more 
vut for the better country : — That men often prove false 
to me, that I may rely only on the God of truth : — That 
wants beset me on every side, that I by faith may set my- 
self down at the gate of heaven, and, in the promise, 
and in his fnfoess, find a rich supply :— That death now 
2nd then cuts off a relation, that I niayjnore remember 
mine own end, the immortal world, and him who is tire 
2 esurrection and the life. Affliction renders tlje creature 
tasteless, the world barren, and dispels the intoxica- 
ting juice of carnal pleasures and sensual delights. It 
breaks the sleep of security, and awakens and rouses 
up to duties. Even the samts themselves are more fre- 
quent and fervent in their devotions under the rod of af- 
fliction ; and many in trouble vi>it the throne of grace 
(dear throne! to which all have access) and peirr out a 
prayer when his chastening hand is upon them, who be- 
ibre were utter strangers both to the place and the em- 
ployment I verily believe the whole church of the first- 
are children of the cross, and have drunk of the cup 



16S SOLITUDE SWEETENED ; OR, 

of affliction, sw 7 eelenedj>y Christ's drinking so largely of 
it. Now, would I go another way to heaven than the 
redeemed have trode in ? Would I walk Zion-wards out 
of the King's high-way, nut of the covenant ? However 
much in the dark I may be about particular providences, 
and singular afflictions, till all things are cleared up 
above, yet, in general, I shall welcome whatever 
may loose me from this world, and bring me nearer 
God. 



MEDITATION XGVIL 

THE GLORIOUS FRUIT OF SANCTIFIED AFFLICTION. 

June 4, 1759. 

XWO things render affliction either easy or intolerable* 
to wit, its kind, and continuance. If it be ponderous 
and crushing, and withal continual ; this makes afflie 
tion break all the bones, and wound the very spirits. 
But when it is light, and over in a moment, which is the 
case with all the afflictions that befal the sons of God, I 
wonder;why or how I can complain. But how astonish- 
ing beyond expression must it be, that this light aud 
transitory load of affliction should work for me a far 
more exceeding and eternal weight of glory ! 

Truly I have no reason to cry out of my troubles and 
trials, since they work more good for me than now I 
can conceive. And little do I think, while grappling 
with my afflictions and fears, what they are procuring 
for me in the highest heavens : God having so connected 
the seed-time of tears with the harvest of glory, that they 
who sow weeping, shall reap with everlasting joy. 
Would I grudge to carry a stone for a day or two, if as- 
sured that when I laid it down, I should receive a crown 
of gold ? Why, then, repine under my afflictions? 

But, again, what proportion is there between the 
cross and the crown, the trial and the triumph, the af- 
fliction and the comfort, the burden of grief and the ex- 
ceeding weight of glory? No more than between the 
glorious Giver and glorified receiver. Here our afflic- 
tions own the creature as the instrument, and sometimes 
have their origin in imagination} here they are light and 
they are transitory ; but the glory above is massy and 
weighty, is permanent and eternal, and is the immedi- 
ate gift of God, neither by nor from the creature. 



MISCELLANEOUS 3IEPITAT1QTC5. lG'3 

Moreover, affliction works for our good, even here ; 
For, l. To tlie saints, it bears as it were, its own reward 
in its bosom, yielding to all that are rightly exercised 
therewith the peaceable fruits of righteousness. 1 1 dead- 
ens the pleasures of sense, and gives the sou! a relish for 
spiritual things; yea, it divorces the soul from the crea- 
ture, and draws it near to God. 2. There is no propor- 
tion between ail that can befal the saints in this state . and 
that joy where with they shall be comforted in the better 
•life. In none of the sons of men do all afflictions meet 
at one and the same time ; Job's case came nearest it, 
but at all times he had the exercise of his reason, and the 
testimony of a good conscience, with an invincible faith 
in God, which made him conquer even while he seemed 
to fall. The afflictions, then, of saints, are verily light ; 
hut their future glory is a weight filling every power, re- 
plenishing every faculty, oversowing the whole soul, and 
satisfying every desire. Now, in all the sons of God, 
4he heirs of glory, ^every heavenly gift, every blessing of 
love, every degree of felicity, every beam of glory, cen- 
tres, meets, and rests for ever. Therefore, there is no 
. proportion between their sufferings and their consola- 
tion. Affliction is of no continuance ; the apostle ele- 
gantly expresses it by a moment, which of ail times is 
the shortest. And indeed, though the affliction were se- 
vere and very ponderous, yet this lightens it much, and 
£hat it is over and gone in a moment, no sooner felt than 
■Hied, to return no more ; but the exceeding weight of 
glory, t© screw up their felicity to the highest degree, k 
also e tenia 1 . 

But some may think, How can affliction be thought 
either light, or but for a moment, since, for their part, it 
7s all they can do to support under the pressure and 
weight of their many adversities* ? And as to their be- 
ing over in a moment, they rather think with Heman, 
*' tiiat they are afflicted, and ready to die from their 
youth up f or, with Asaph, that they are "plagued all 
the day long, and chastened every morning." 

But, as to the rust, no afflictions befal the saints that 
can destroy their frame, though they may dissolve the 
union between soul and body. Yea, though the out- 
ward man be crushed, and seem to perish, yet it is to our 
advantage, for thereby the inward man is renewed day 
bv day, and grows un in strength unto eternal glorv, 
P2 



170 SOLITUDE SWEETENED ; OR, 

And this mitigation arises from the divine sympathy of 
him, who in all their afflictions is afflicted. Moreover, 
how often does the joy that God pours into the son), in 
the time of affliction, overbalance and downweigh all the 
sorrow that arises from them. 

And, as to the second complaint, of continuance ; as a 
moment bears no proportion to one's life, so our whole 
life bears no proportion to the eternity of glory which 
shall take place, when the hour-glass of time has not a 
sand left, and cannot be turned. A moment stays not, 
and when gone, cannot be remembered j for even mill- 
ions put together make but a duration, which, when past, 
is only like a tale that is told. Now, life consists of so 
many moments, therefore a moment bears some propor- 
tion to our life, though very small; but eternity is not 
composed of life-times or ages, therefore the whole life 
bears no proportion to eternity. That which endures 
but for a while may be divided into the smallest denom- 
ination, but what continues for ever cannot be bro- 
ken down into numbers. Now, is it much to pass 
through the shallow stream of affliction, that can rise 
but to the ankles, in order to plunge into the pleasures 
of his right hand, which are a great river, even waters to 
swim in ? Can any child of heaven quarrel with the kind- 
ness of God, who makes light and momentary affliction 
work for them a far more exceeding and eternal weight of 
glory ! 

Take courage, then, my soul, and be strong ; look into 
God's dealing with thee, for his ways can stand the strict- 
est search, as through them all, even in the afflicting 
hand, fatherly kindness and eternal love shine forth. 
Now I see what I never saw before, that afflictions 
sanctified are indulgences , and trials the special gifts 
of heaven. And I do not wonder that all the saints are, 
I say not punished, but privileged with them, of one 
kind or another ; since they here keep sin low, and for 
them accumulate eternal weights of glory in the other 
world. My not looking into the ways of divine wisdom, 
and to the extent of the promises, has made me have ve- 
ry odd thoughts of afflictions; and, concluding them to 
be the signs of divine displeasure, I have been ready to 
question my interest in God, and difficulted how to under- 
stand the word of truth. But now I see, that though 
>eraet;::::'3 Sie sends afflictions to chastise his saints for 



'U5CELLAKE0US MEDITATIONS. 171 

Ma a n( ^ curD ^en carnal affections (and how kind is it 
Sbereby to punish sin, and prepare them for glory, and 
glory for them I) yet, that at other times he sends them 
to improve the soul, and exercise every grace in his saints. 
Why, then, do not I, like the great apostle of old, glory 
in tribulation, which, where grace is in exercise, sets all 
the wheels of the soul in motion ; tribulation working 
patience ; patience, experience ; and experience, hope ; 
sad hope, being no way ashamed to confess her confi- 
dence in him who has shed lirs love abroad in the heart 
by the Holy Ghost, gives a heavenly boldness. Should I 
tien be disconsolate, bectuse some fogs dwell on the 
Is of everlasting morn, which when the sun arises, 
shall never more be seen P Should any shades in this ear- 
ly twilight give sorrow, which are to be swallowed up 
fa the brightness of eternal noon ? A little patience, and 
lam past every one of my troubles, and possessed of all 
Hie transports of perpetual day. 

Even from the vastness of my a&iction and sorrow 
Ziere, solid joy may rise ; for if affliction sometimes al- 
lrtost crush me, and I am sometimes like to fall under it, 
ought I not to consider, that this weight of glory shall 
far, very far, exceed the present burden ? Now, if the 
,toc be so much, how much more, infinitely much more, 
will the other be ! Yea, it shall be such, that were I net 
replenished with immortality, and upheld by the Most 
High. I should fall under the insupportable emanations of 
divine glory. But I shall be all might for that happy state, 
idiere, to my sweet experience, I shall learn, that my 
rnictions, which was but for a moment, wrought for 
leea far more exceeding and eternal weight of glory ? 

MEDITATION XCVIIT. 

COD HIS PEOPLE'S INHERITANCE. 

Gibraltar Mole, June 6, 1750. 

i HE priests in Israel were allowed to approach nearer 
to God than others, and were enriched with many excel- 
lent privileges : yet these favourite ones were to have no 
possession in the land. Was this because he loved them 
not like the other tribes, or would show himself unkind 
to his own? No; it was because he loved them ex* 
trernely, and would give them no less than himself for 
their inheritance. Why, then, should it seem hard to Bfe 



!7 k 2 5QHTUDE SWEETENED; OR, 

to have little or nothing in this world, who have such a 
possession as the Most High God, possessor of heaven 
and earth ? 

But, replies repining Incredulity, " These priests were 
secured of the ty the, and a certain portion of their sa- 
crifices -, now, had I only sufficient for an honest livelihood, 
I would seek no more." Ah ! wicked fears, impious doubts ! 
Is it not in the power of the same Lord to furnish two tables 
alike? They fed at his altar, at the table of his offerings, 
that they might ever be present with him. Was not this 
kindness? I feed at the table of his providence, that I may 
daily make my prayer to him, " Give us this day our dai- 
ly bread," and depend upon him Is not this kindness? 
Is not the one as sure as the other ? A bad season made 
a thin harvest, consequently the tythe was less. The 
provider is the same Lord, the promise is the same truth, 
and all things are still in the same hand. — Now, how 
agreeable and becoming is it, that such as are a peculiar 
people, a chosen nation, a royal priesthood, as all his saints 
are, should be deprived of these creature-enjoyment?, 
which might deprive them of nobler privileges, and more 
spiritual possessions ? It is the wisdom of those that would 
dwell near God, to be divorced from the world ; but 
since this, in the greatness of our folly, is not our choice, 
it is good in God. in his infinite wisdom, to confer such 
kindness on us, as it were against our will ; thus keeping 
us empty-handed of worldly possessions, that we may ac- 
cept of himself, the better inheritance. 

He that is not, though deprived of all things, not only 
pleased, but transported with this promise, " I am thy 
possession, I am thine inheritance," has no notion of 
bliss, nor could the whole world bestowed on that man 
make him happy. Oh S consummate madness! so to 
mistake between imaginary and real, shadowy and sub- 
stantial, transient and eternal things! for this world at 
best (the experience of all mankind will prove it) is but 
a common under the curse ; but -ihe divine inheritance 
contains tields of glory, paradises of bliss, rivers of life, 
oceans of love, scenes of pleasures, heavens of ecstasy, 
yea, m a word, the plenitude of God. 



MISCELLANEOUS MEDITATIONS. 173 

MEDITATION XCIX. 

DISTANCE DIMINISHES VIEWS. 

Gibraltar Mole, June S, 1759. 

1 HINGSat a distance seem vastly less than what they 
really are. The lofty hill that affords a noble pros- 
pect at the foot, lessens so, while we recede from it, that 
in a little it seems no larger than a mole-hill , and then 
m\ks out of sight. 

Now, how true does this hold of spiritual and eternal 
things ! What narrow notions and confined conceptions 
frnve we of the world to come ! Nothing but the eye 
of faith, through the telescope of revelation, can glance 
fter-state; but how often do mists of ignorance 
darken the eye, and clouds of unbelief obscure the glass ! 
Hence, the intuition is often interrupted, and the view at 
be^t falls very far short of what it shall he, when faith 
lesigns to vision in the day of glory. What a perverse 
opinion have we of the celestial paradise ! It is so dis- 
tant from our right and affections, that we are apt to 
think the garden of God no better than a barren de-err, 
and that there is neither fruit nor flower in all the hea- 
venly Eden. We think nothing of the hosannas of the 
higher house ; nothing of the bowlings of the lowest 
he!?. What unconcerned views have we of the wrath to 
come r of the glory that shall be revealed ! We dwell at 
.inch a distance from the throne of grace, that we are 
little benefited by the healing beams; and the throne of 
glory is so far distaut, that we behold but little of the hea- 
venly splendours. Alas ! like children who peep through 
the wrong end of the prospect-gla ss, we conceive a fu- 
ture world to be of no great moment, and we set death at 
sich a distance, that it is almost out of sight ! But were 
©mrglances rightly guided, we should believe the one to 
he all our concern, and behold the other as always at the 
deer. The sun that lights the world, by his great dis- 
tance appears to us only as a small globe of fire : but, 
— ere lie as near as the clouds, his vast bulk would make 
grist, an awful appearance ; and wherever we should 
roll our eye, it would be all one firmament of fire I Even 
so, how little do we see of him who kindled up the sun, 
and lighted all the stars ! Though he be not far from eve- 
ry one of ur, yet we see him not, who is all things in all ! 



174 SOLITUDE SWEETENED ; OR, 

But when our eye is spiritually enlightened, we shall see 
him in all things in heaven above, and on earth beneath; in 
creation and providence ; in the scriptures of truth, and 
in the Son of his love ; in the heavenly hosts, and in the 
church of the first-born ; in his cwn perfections, and in 
every power of the soul. 

No wonder that religion appears ill-favoured and ugly 
to the men of the world, who have never taken a near 
look of her countenance and charms. But the nearer ws 
live to the Saviour, the more of his loveliness we shall 
see, and be the more enamonred ; and the more we ex- 
ercise ourselves in religion, the duties thereof will still 
be the more amiable and engaging. Now, if glory at this 
great distance (for what can be more removed from each 
other, than time and eternity, this and the other world?) 
he so desirable, so divine, whose very foresight sheds an 
heaven into the soul, which rejoices with exceeding gi ear. 
joy, in hope of the glory of God ! -what must it be, when 
possessed to the full ? If the numbered drops that water 
the fields below be 30 refreshful, what must that over- 
flowing fulness be in the regions above, that satiates and 
replenishes the soul ? If the Sun of Righteousness shines 
so bright in the firmament of grace, through all the clouds, 
where he is but beginning to arise, what must his clear, 
his unclouded beams be in the firmament of glory, where 
his meridian is eternal ? If this bliss, this happiness, this 
life, this joy and glory, be accounted by us, while little 
known, immense, excellent, and infinite, what must it be, 
when beheld in another light, possessed in a higher capaci- 
ty, and enjoyed to its extent! 

MEDITATION C. 

JUBILEE. 

Gibraltar Mole, June. 12, 1759- 

JLVERY thing that was written of old was written for 
our instruction, on whom the ends of tiie world are come. 
Now, Israel, when redeemed from Egyptian bondage, 
had both a sabbatical year appointed them, and the. great 
jubilee. The first was every seventh year, that not only 
weeks but years might have their Sabbath : and the last 
when a week of sabbatical years was completed. There 
was also an ambulatory release (if I may so call it) re- 
specting every individual 3 when, after six years service. 



MISCELLANEOUS MEDITATION. 

Ihe man-servant and maid-servant were set at liberty. 
All these Israel, by divine command, observed ; and 
though their deliverance from Egyptian bondage was 
Thereby commemorated, yet it respected a much diviner 
and more interesting- liberty. By one the iand was to 
rest; by another the labourers were enlarged; and by 
the third the lawful heirs returned to the inheritance or 
their fathers. And may not this prefigure, that wherever 
the gospel is believed, the land that reeled to and fro, 
that was moved exceedingly, because the transgressions 
of its inhabitants were heavy upon it, is favoured with a 
kind of rest and repose, in comparison of those placeb 
where the beams of the house, and the stones of the wall, 
cry out to one another ? Again, is not here prefigured 
the deliverance of individuals from the slavery of sin, into 
the glorious liberty of the sons of God? And, lastly, is 
not here shadowed out the salvation of the whole world, 
from the ignorance, idolatry, and darkness, that had 
overspread all nations? 

But though the Jews had both their sabbatical y m , 
and great jubilee, yet they could not be made perfect 
without the gospel-dispensation. Therefore, all their 
grand epocha were only typical of "the acceptable yeai 
of the Lord," when the great High Priest of God, with 
the trumpet of the everlasting gospel, proclaimed liberty 
to the captives, the opening of the prisou-doors to them 
that were bound, not only through a]l the land of Israel, 
but to the ends of the earth; It was not strange, that the 
saints who lived in the times of types and shadows, with- 
out us, should not be made perfect ; but it is strange that 
the saints who fall asleep in Christ, and so have past their 
week of trouble, and entered on the year of release, on 
the sabbath of rest {so graciously has God connected 
things) though possessed of all felicity, cannot, without 
ns, who are expectants of the same state, be made per- 
fect; as their souls wait for the resurrection of their 
bodies, that the whole man may exalt and enjoy him, 
who is very God and very man. 

Now, though thii seventh year was very pleasant and 
divine, yet the jubilee in all respects excelled it very far, 
being proclaimed with loud sonneting trumpets to the 
ends of the laud, in vising the captive to liberty, and the 
impoverished heirs to their paternal estates. But the 
of the glorious gospel - 1 irk • 



176 SOLITUDE SWEETENED; OR, 

being glad tidings of great joy to ail people, and a general 
proclamation to disinherited spendthrift;? and bankrupts 
to return, through their elder Brother, who has redeemed 
the mortgaged inheritance, to the full and ample posses- 
sion of spiritual things, of which they shall never he again 
despoiled. But the grandest and most glorious jubilee of 
all, is the jubilee of glory, when the great trumpet of eter- 
nity shall be blown, and the saints, who now seem out- 
casts in the land of death, shall hear and assemble, and 
enter into the full possession of the everlasting kingdom. 
In this great and last jubilee, all former deliverances shall 
be summed up, so that there shall be no after-mortgaging 
of the inheritance, as might take place among the Israel* 
ites, no fears of being dispossessed of the land of promise, 
which often vex the Christian's breast. 

The blast of the ram's horn was heard all over Israel, 
the sound of the gospel all over the world ; but the last 
trumpet shall be heard in heaven, earth, and the grave ; 
so 'that the saints in all ages shall be equal sharers in this 
jubilee that fhall end their sorrows, and begin their joys. 
Then shall they enter, not into a sabbatical year, that can 
be succeeded by time, but into a sabbatical eternity, even 
an eternal Sabbath of rest that shall never have an end, 

MEDITATION CI. 

god's knowledge. 

Under sail , June 14, 1753. 

FlOW do we admire a man that is a little wiser thai? 
ourselves! Yet the wisdom of all the human tribes,, of all 
the angelic hosts, is but folly before God ! in whose infi- 
nite knowledge all our thoughts are laid open, ail our 
conceptions are swallowed up. How divinely glorious 
is his universal knowledge, that extends to alii Man 
cannot know or retain every thought that lias flowed 
from his own heart, every word that has dropped from his 
own mouth, much less those of his neighbours. But it is 
not so with God; not a man on either side the globe but 
lie has his eye on. not a thought but is brought forth in his 
presence, not a whisper but pours into his ear, not a work 
but is wrought before him, and all tfiese things arc for 
ever with hit». How must the mortal judge examine 
again and again the criminal, and the witnessed, and yet 
sometimes be doubtful what sentence to pass ! Bti t t :■ \ < 



MISCELLANEOUS MEDITATIONS. 177 

thing is naked and open to him with whom we have to do. 
He presides over every purpose, guides every step, ter- 
minates every action, and governs every individual, 
What amazing knowledge is this, that not only kingdom? 
and provinces, in their several revolutions and changes, 
but persons in their particular occurrences and circum- 
stances, are minutely overruled by him ! Now, how many- 
must the actions, the words, and the thoughts be, of io 
many millions of men, that are at one and the same time 
acting, speaking, thinking; yet all are known to him as 
clearly aud distinctly as if there were but one person in 
the whole world. Nor is the far greater part or number 
of men that have departed into the world of spirits, some 
in pleasure, some in pain, less in his knowledge. Neither 
do his knowledge and concern about the human race di- 
minish his care of the irrational tribes; for he feeds the 
young ravens that cry from the top of the rock, and the 
lion's whelps that roar from their dens, and kindly makes 
?rass to grow for the milder inhabitants of the field, 
Every insect, which vain man in a manner despises, is 
both produced and preserved by him, and crawls in his 
omniscient ken, who sees and sends the juice through 
every fibre of the vegetative family, gives the flowers 
their rich variety of colours, and plants their various vir- 
tues. He disposes of the infant nations that are daily 
born into the world, to supply the daily loss of that equal 
number, whose countenance he changes, and sends them 
to their eternal home. By him the falling hairs •of •or 
heads srre numbered, and the dead sparrows are not !• rgot 

e him. The trees of every forest in every laud, are 
green at his command ; every pile of grass and fragrant 
slower, every bud and blossom, every seed and root, eve- 
ry fruit and Wzi\ grows and fades, flourishes and withers 
before him, Heaven and earth are open to him, death 
and destruction have no covering. The drops of the 
.'end-, and the dew of heaven, he numbers, aud the bil- 

wf the vast ceaan pass under his hand to be to.d. 

w, how perfect must his knowledge be> when all 

pel fectly known to him, and are still 

«s clearly in his knowledge when past and gone, as when 

it ; as they also were in the same perspicuity known 

to him from eternity, before ever they existed. Nothing 

t or to come \a his knowledge -, in an vninte 11 
, • n • c - & 



173 SOLITUDE SWEETENED; OR* 

From the above shallow thoughts of his infinite know- 
ledge, how should I learn to admire God, to walk as ever 
mi iiis eye, and to inscribe on ail my ways, u . Thou, God, 
seest me f and to rejoice, because he that sees disposes 
of me. according to his wisdom ! 

Moreover, though the heavens and their inhabitants ; 
the world of mankind, dead, alive, or to be born.. in all 
their thoughts,, wo^ds, and actions; the animal, reptile, 
and insect creation, in all their motions and changes ; 
trees, plants, flowers, and whatever else exists, were to 
liave an addition of other heavens, and other worlds, fil- 
led with intelligent inhabitants, and this addition continu- 
ed tilt space were in a manner replenished, and concep- 
tion overpowered by the tremendous augmentation ; yet, 
even when thus thoughts, words, actions, were multiplied 
almost to infinity, still every thing would be as clearly, 
plainly., and distinctly known to him,, as if only oneangej, 
one man, one insect, or one atom existed. Hence, wa 
may understand how infinite his power must.be, which is 
j^f the i;ame extent with his knowledge, as are all his divine 
attributes, his holincssjustice, goodness, and truth And, 
in a wordj.O saint ! what may the joy of thy heart be, see 
inghis love to thee is of the same extent and duration ! 

MEDITATION CIL 

THE SABBATH. 

Mediterranean, under sail, June 16, 1759. 

GOD, that his chosen ones may never go too far from 
him, has bestowed many privileges upon them, and among 
the rest hath given them his Sabbaths. Though the 
wo rid, regard them not, but pollute them with all their 
sinful pleasures, yet surely they are the refreshing of the 
serious soul ; days much to be regarded unto the Lord ; 
for on this day the redemption of God's Israel from the 
bondage of sin, from the gates of hell, was declared to be 
completed by the triumphant resurrection of the Lord of 
glovy. The Author of time has dignified this day with his 
benediction, and given us his divine example to rest from 
ab our labours on this holy day. 

God, in all ages of the world, has honoured the 
Sabbath. On it he would be worshipped publicly, 
and would allow nouiing to encroach on this day, 
whieh he eiau&eii for himself. On the scvecth day he 



MISCELLANEOUS MEDITATIONS. 179 

railed up Moses into the mount, while thousands waited 
below, to instruct him about the church under the Old- 
Testament dispensation. He was also pleased to divide 
the longer extent of time into Sabbaths, that as ever?/ 
seventh day was a Sabbath, so every seventh year should 
be Sabbatical; and, by a week of sabbatical years, 
were the revolutions of the glorious jubilee marked out, 
which gave gladness to the whole land. Likewise, under 
the New-Testament dispensation, on this sacred day 
God began to reveal to his servant John what should he- 
fal the church to the end of tire world. As he delights 
more in the gates of Zion than in all the dwellings of 
Jacob, so he displays more of his glory en this than on 
any other day. For many poor souls has he prepared 
of his own goodness on his own day ; and on this day- 
he will be waited upon, and enquired of, by the house of 
Israel. This day is like the dew of eternity watering the 
barren fields of time, which makes God's plantation 
grow ; but the wicked, who regard no Sabbath, are 
like the tops of ragged rocks, on winch, though softening 
showers descend, and refreshful dews drop plentifully 
down, yet are net one whit the better. 

To rightly-exercised souls, every Sabbath is a precious 
type of the desirable resurrection ; for as the body in 
that rises from the dust of death to immortality and Life; 
from a bed of corruption to spotless perfection, and 
from a separate state (for death devides soul and body) 
to perpetual communion with God in Christ, being melf 
united in the harmony of all the parts and powers of the 
"whole man, to feel distraction no more; so in this day, 
the soul, when kindly visited of God, has its resurrec- 
tion from the gulf of carnal cares, into which it sinks 
through the week, where many rot, and never see a 
resurrection ; and from spiritual death to the glorious 
immortality of faith, when, with the apostle, we can 
say, " We live, yet not we, but Christ lives in us ; and 
the life we live in the ilesh is by the faith of the Son of 
God." When we thus enjoy communion with God, the 
soul may be said to he, not only united to the body, but 
to have all its powers and faculties in union and harmony 
among themselves ; but when we depart from him, we 
are devided and torn asunder with a thousand anxie- 
ties, and, till we return to him, never become the perfect 
man. the complete person 3 we have our bodies among 



180 SOLITUDE SWEETENED; OR, 

the living, our souls in the congregation f the dead ; an 
awful contrariety to a natural deatli ! — The Sabbath is 
also a foretaste and earnest of the eternal Sabbath of rest 
that is reserved for the saints above. 

This divine day should be prepared for while approach- 
ing, saucufied when present, nor forgotten when past. 
God, as our Creator, we should remember, who sanctifi- 
ed the seventh day , as our Redeemer, who changed 
it from the seventh to the first day of the week, when 
lie rose triumphant over death ; and as our Judge, who., 
ere long, will swallow up all these passing refreshings in 
an eternal Sabbath of rest. This day, which God has so 
often honoured with his appearance,, not only to the dis- 
ciples of old, but to the souls of his saints in all ages, 
should be honoured by every one that bears the Christian 
name. This is the day in which Zion's courts are throng- 
ed, and in which, in his temple, every one talks of his 
glory. On this day the church-militant approaches 
nearest to the church triumphant, who go up to his 
house with joy, to mingle their hosannas to his ex- 
alted name ; to whom, thus met in his sanctuary, he 
vouchsafes to show his stately steps of majesty, and the 
manifestations of his glory, whereby his saints are streng- 
thened to hold out on their way through this howling 
wilderness, till the everlasting Sabbath dawn, and rest 
eternal be their portion. 

MEDITATION CIIL 

ELIJAH AND ELISHA ; A DIALOGUE. 

Under sail, June 17, 1759. 

WHEN the Lord would take up his dear servant Eli- 
jah into heaven by a whirlwind, which was known, at 
least to all the sons of the prophets, the pious Elisha at- 
tends his venerable master, and, when desired by him 
to stay behind him, protests that he will not leave him; 
he says not, till death part them, but conscious that Eli- 
jah was to ascend to bliss as Enoch had done before, he 
is determined, if he may not enter in with him, yet to 
attend him to the very gates of glory. When the rever- 
end seer sees the firm resolution of his promising pupil, 
lie desists, and proposes what he would desire of him as 
the last office of kindness he could do for him before he 
should be taken from him. The one having mentioned, 



MISCELLANEOUS 3IEDITATI0NS. 181 

kv.c other having replied to the petition, they continue the 
divine dialogue, and walk on in expectation of the part- 
ing moment. And well may we conclude, that the sub- 
ject was of the sublimest nature between such great souls, 
and at such a period. Might we suppose the -conference 
thus: 

Elijah. My dear Elisha, thou art now attending, with 
joy and sorrow mixed, thy aged master through the last- 
stage of life. I am not, like other men, expiring on a 
death-bed, but am to be wafted to the other world with- 
out the separation of seui and body, and in a little thou 
shaft see me no more. 

Elisha. ! then, my master, rry father, let our converse 
he about the glory of the better country into which thou 
art scon to enter. 

-Elijah, it already refreshes me ; the heavenly gale 
blows. into my soul, and sheds a joy divine : To-day 
shall I behold his face in glory ; a glory so exceeding 
great, that I cannot desciibe it, but only pant after it. — 
L.et him come and take me to himself. 

Elisha. What, pray, are those transcendent excellen- 
cies of the heavenly inheritance, that make thee so de- 
sire it ? 

Elijah. The bliss above is unbounded; pure, and per- 
manent. The joys are transporting am) divine. There 
God is enjoyed through his Son the Messiah, who is to 
assume our nature, sutler for our sins, takeaway our 
iniquities, and win eternal life for us; whom ail the sacri- 
fices hold forth, ^11 the types, washings, and sprinklings 
represent, and put t*s m remembrance of ; to -whom ail 
we prophets bear witness; and tlvere our seeing him 
shall make us like him, and change us from glory to 
glory. — Divide, ye heavens, that I may enter in 

Elisha. Does it create no uneasiness in thy breast, 
to leave the world, thy relations, n;ul other concerns 
in it ? 

Elijah. Truly the world is to me as barren a waste, as 
wild a desert^ as ever the wilderness was to our forefa- 
thers : and as to relaftons, as I got and found them 
from God, so I give them back, and lose them in God, 
who is himself to me all in all. Other concerns in the 
world have I none, but the Israel, the Zion of God, to 
whose protection I -commit her, who will be a wall 
of lire about her ? and the glory in the midst of her ; 1 3 
Q 2 



182 SOLITUDE SWEETENED ; OK, 

whom (though but few in my days have kept from bow- 
ing the knee to Baal) "a seed shall 60 service, and shall 
be accounted to him for a generation." Yea, to leave the 
world makes me leap for joy, for sinners shall no more 
create me sorrow, and I myself shall henceforth cease to 
sin. There I shall join the church of the first-born, 
those that are written among the living in Jerusalem ; 
and then, O how shall I sing to the eternal name, and 
never cease, and never tire ! My bliss shall know? no 
bound, my rapture no restraint, my gladness no alloy, my 
day no night, my sky no cloud, my light no shadow, my 
glory no decay, my praises no interruption, my delight 
no cloy, my strength no weariness, my subject no dimi- 
nution, my pleasures no period, and my eternity no end. 
—Eternity ! let it just now begin. 

Eiisha. O how should I rejoice to enter with thee, 
though through the dark passage of death, into that tri- 
umphant state ! 

Elijah. A triumphant state, indeed ! where God dwells 
in the full display of his glory, and where (not as below) 
the holy of holies stands eternally open for all the wor- 
shippers of God, who with freedom inter in. Trouble is 
debarred the seats of tranquillity, and pain the regions of 
immortality. No passion disturbs the soul, and perfect 
love casts out all fear ; and there the glories of ImmanueJ 
enlighten the unbounded extent of paradise. My dear 
Eiisha, in a little you would not know your aged friend 
Elijah ! Now I am wrinkled with age and sorrow, as yon 
know I have been jealous for the honour ef my God, who 
is now about to translate me to his ineffable glory ; but then 
a smile, known to none but the inhabitants of bliss, shall 
sit down on my countenance for eternity, and make my 
face shine as an angel of God. O the hidden treasures 
of eternity, that glorified saints possess! O the vast- 
ness of that glory which eye hath not seen, ear hath not 
heard, nor the heart of man conceived, that waits to be 
revealed ! I stand on the borders of the heavenly Ca- 
naan, on the confines of eternity, and glance at all that 
glory which in a little shall be nfine. With transport I 
shall enter his temple, where everyone eternally talks of 
his glory. I pant for the approaching opportunity to 
prostrate myself before the highest throne, wholly dissol- 
ved in love. Let the hour shorten into a minute, the 
minute into a moment, and tl?e moment be no more i— - 



dllSCETXANtOTJS MEDITATIONS, !&.;• 

It is done! The heavens divide, the fiery chariot, quick 
as lightning, rolls: — My blessing on Israel, on Zi»n, on 
thee, my dear Elisha. — Welcome, my only Lord God :— 
Heaven opens round about me, glory overflows me, and 
the transforming beams infold and bear me hence to ever- 
lasting day. 

Elisha. " My father, my fatkei, the chariot of Israel, 
and the horsemen thereof !'" 

MEDITATION CIV. 

THE COMPANY OF THE WICKED CORRUPTS. 

June 19, 175LK 

UNDER the law he was polluted who did touch any 
dead carcass, or even his bed who had a running sore, and 
was to wash his clothes, and bathe himself in water, and 
be unclean until the even. Now, if thus that which only 
represented sin defiled under the ceremonial law, how 
must sin itself, the source of ail uncleanness, everywhere 
defile ! Alas! I have reason to fear, that its pollution be 
more permanent than for a day. And as he who was 
every whit sound himself was rendered unclean, if he had 
but touched, though unawares, the bed whereon he who 
had the running issue lay ; so am I defiled, not only by sin 
rising in mine own breast, but by hearing and seeing the 
sin of others. For the corruption of my nature is so 
p;rca + , that I am ready to catch the contagion; and if I 
do not detest, hate, and abhor it, as I Miould, then am I 
polluted by it. 

How pernicious then, the presence of the ungodly ! 
How are these spiritual, these greatest fools to be avoided, 
whose companions are sure to be destroyed ! How gloomy 
that company, and how disagreeable to enter into it, 
where God never comes, where his glory never shines ! 
Surely grace rather needs oil to support its flame, than 
water to extinguish its fire ; but water is all I can expect 
from the wicked. O ! miserable man, who hast no other 
to walk with thee by day, no other to talk with by night, 
none else to deal with abroad, or to discourse with at 
home ! Yet, out of the world we must go, unless we have 
intercourse with the men of the world. Let that, how- 
ever, be only in the common affairs of life, let it be dis- 
patched with little expense of precious time, and without 
contracting an intimate accjuaiiitance with them, unless 



184 SOLITUDE SWEETENED; OR, 

in view of doing good to their immortal souls ; and stiK, 
may the saints, the excellent ones of the earth, be the 
chosen companions of my life. 

Hitherto, alas ! I have been ignorant of my danger; 
for the wicked are ever casting arrow?, firebrands, and 
death, in their sporting with religion, and trifling with a 
world to come, and among such madmen must I not be 
"wounded? Hence, let me every day, that the filth may 
?iot cleave to me, bathe myself in the righteousness of the 
Son of God by faith ; and purge my daily walk (which, 
like the flesh under the law, is apt to receive the infection) 
by sincere repentance ; that, at the evening of my life, I 
may not lie down polluted in the grave, and rise in the 
morning of eternity with the putrefaction of sin. 

MEDITATION CV. 

"EO ESCAPE WRATH SHOULD SILENCE UNDER ALL 
AFFLICTIONS. 

June 20, 1759. 

f f HEN I revolve a thought or two in my mind, I won- 
der that ever I can have a downcast countenance for all 
that can befal me in the world. To be delivered from 
wrath, and destined to glory, is a composing, a silencing 
thought. When I have the tooth-ach but for one night, 
and keep tossing and tumbling from side to side with the 
excruciating pain, how long the night appears! But what, 
then, must the everlasting night of wrath be, tiiat eternity 
of wo? Had I a due sense of divine vengeance, I should 
think myself happy in the midst of my bitterest afflictions, 
if I might entertain the sweet hopes of being delivered 
from the wrath to come. Dare I, then, complain of the 
chastisement of a Father, who have made myself obnox- 
ious to the irrevocable sentence of an angry Judge ? Am 
I displeased that in providence he sits as a refiner, when 
injustice he might be a consuming fire to me ? Can I cry 
out of passing through the fire and water of affliction, 
when he might set me up for his mark, cause his arrows to 
enter into my soul, and the poison thereof to drink up my 
spirits through eternity? Should I complain of trouble 
and pain, who deserve to be tormented day and night for 
ever and ever ? Dare I be disconsolate under the loss of 
relations, who might have been chained through ail ages 
with the fraternity of devils, with whom I had joined vj 



3IISCELLANBOUS MEDITATIONS. 186 

rebellion against God? Alas! what shall I say? I own 
that I cannot condemn myself according to my guilt.- — 
What can come upon me that I can complain of, when de- 
livered from the wrath to come? Could I look into the 
burning lake, and see the tortures of the damned, how 
should I bless the most miserable condition of the world, 
and embrace the bitterest afflictions, if sweetened with 
the hopes of escaping that place of torment ? But, if faith, 
divinely bold, on solid grounds, can even refuse to quit 
with her claim to the heavenly inheritance, what in the 
world can make me miserable ? To be delivered from 
everlasting flames, should afford me a lasting joy in the 
midst of every sorrow. Has Jehovah dealt so kindly 
with my eternal duration, and will I, dare I for very 
shame, quarrel with his conduct of my few moments of 
time? The grtefs that vex are short lived, but the anguish 
he has rescued me from is everlasting. Under all my 
temporal adversities, it should make me silent, that I 
shall not roar out under his avenging hand for ever. And 
it should turn my murmurings here into a song, that I 
shall not howl hereafter. He that escapes out of his 
house when on fire, will not much mind stumbling on a 
stone in his flight, so, if I escape the wrath to come, no 
matter though my way lie over thorns of trouble, and 
briers of adversity. The soul that is delivered from the 
pit of corruption, should with pleasure walk the rough 
way of affliction towards the paradise of God. More- 
over, he that brings out of hell, and bears to heaven, can- 
not but bless by the way ; he can even bless with crosses 
(flesh and blood cannot believe this) benefit with adversi- 
ties, enrich with losses, and nourish with disappointment 
and pain. Therefore will I, without reserve, roll over on 
him the transient moments of my life, to be distributed as 
he pleases, since he hath rendered my eternity happy, 
that passeth not away. 

MEDITATION CVI, 

ADOPTION. 

Under sail, June 23, 1759. 

JbjVERY true Christian is a free-man ; and while the 
rest of the world are very slaves, the saints are kings anc< 
priests to God and the Lamb. They are all sons of the 
Highest, and no relation comes up to that of sonship : far 



S3S SOLITUDE SWEETENED; OR, 

though the servant may remain long in the house, yet Ire 
" abidethnot in the house for ever, but the son abideth 
for ever." Noble progenitors are the pride of the world, 
while every one boasts of his high birth, and great blood, 
as Pharoah's counsellors of old : " I am the the son of the 
wise, the son of ancient kings." But when, in Christ, we 
can say, " Now are we the sons of God, and it doth not yet 
appear what we shall be, but we know, that when he shall 
appear, we shall be like him, for we shall see him as he 
is," then we may boast an heavenly descent. 

No beggar would refuse to become the adopted son 
and heir of a rich man ; but none so poor as men in their 
natural state, and none so rich as God. What a non-such 
blessing, then, for foundlings and outcasts to be made 
the sons of God, for bankrupts to be made the heirs of 
bliss ! But, what madness in them to contemn the hea- 
venly privilege ! What arc all our contending? about 
rank and pedigree, which must end in corruption, and 
terminate in dust ? It will nothing avail us, though royal 
blood run in our veins, unless the Spirit of adoption be 
sent forth into our souls, whereby, with the voice of faith, 
we may cry, Abba, Father ; and know, as a fruit of (his 
divine privilege, what it is to go with freedom to touear 
and compassionate a relation, who, being both wise, good 
and tenderhearted, will never give evil things to his chil- 
dren. 

But, O! how should the adopted one, the Son of God 
walk, and behave according to the character of the divine 
family, whereof, in free grace, he is made a member ! 
The cross events of our terrestrial pilgrimage will often 
scatter a family far and wide ; but once a son, always a 
son in the celestial and invisible society, and always in the 
Father's presence. When adopted into this relation 
which aggrandizes^ the honour is not only divinely glori- 
ous, but the privileges ineffably great. Though they come 
not within the glance of the carnal eye, yet they are not 
on this account, the less real. Possessed of them, the 
poor saint, whom the world perhaps disdains to notice, 
may survey, with grateful songs, the extent of his felicity, 
thevastness of his bliss; and may tell with triumph, 
" God is my Father, Christ my Elder Brother ; afflic- 
tions and chastisements the signs of my Father's love and 
care; heaven my reserved inheritance ; glory wy future 
portion ; life and death, things .present, and things le 
come, are all mine." 



MISCELLANEOUS MEDITATIONS. tS7 

What empty sounds are all honourary titles to this* 
" sons of God !" How poor to be the heir-apparent of 
a crown, to the solid expectation of eternal life ! Sureiy 
the child of adoption is the happiest man in the world. 
Angels, these superior beings ? „are even ministering spirits 
to the heirs of salvation; and whoever injures them is 
said to " touch the apple of God's eye :" a figurative, hut 
most expressive spe; eii, as there is no part so tender as 
the eye, and no pai t of the eye so precious at the pupil, 
or apple, which we defend from danger with the greatest 
care. Such an one has a right to all the privileges of the 
sons of God ; and what privileges will not such a Father, 
whose affection is infinite, and his power unbounded, be- 
stow on his sons? Whoever rises against them, offends the 
whole family of heaven ; for, " he that despises you," 
says Christ to his disciples, " despises me ; and he that 
despises me, despises him that sent me." And if iho 
command is given to guard one chosen soul, suddenly is 
he surrounded with the chariots of eternity^ and horses of 
heaven, terribly glorious in their fiery majesty ! 

It is true, that now tke adopted sons of God are like 
grandees dwelling incognito in a foreign land. — Their pe- 
digree is not known, their grandeur is not seen, and 
therefore their station is neither admired nor coveted. 
But, there is a day coming, when all the sons of God shall 
make their glorious appearance in one majestic throng* 
in the sight of an assembled world, who shall be ashamed 
that ever they spoke so highly of the men that were but 
sprung of the earth, and so meanly of those that were 
born from heaven. What beauty shall shed itself round 
abou: them ! They shall be clothed in roWs of glory, 
with palms of victory in their hands, and the charter of 
the covenant, containing all the privileges of adoption, 
spread before them, and an august proclamation shall be 
made, in the hearing of men, angels, and devils, " These 
are the sons of the living God." 

Now, if I be received into the royal family of heaven, 
let me break oif correspondence with the King's enemies 
sin and vanity, and show the great ^oul, the refined sen- 
timent, and elevated thought, in haling what he forbids, 
however sweet to the carnal mind, and in choosing what 
he commands, however cress to flesh and blood. If he- 
is my Father, lei me honour and reverence him, who will 
never be terrible to me as a Judge. Let me receive cov 



188 SOLITUDE SWEETENED ; OR, 

rectum at his hand, and the law at his mouth ; and let 
me prove myself to be one of the celestial family, by 
speaking the language of the better country, and having 
my affections fixed above ; to be adopted in truth, by 
loving every one that seems to be adopted. Let me re- 
member my former deplorable condition, and be hum- 
ble; my present privileges and bo thankful ; and my fu- 
ture hopes, and be holy in all manner of life and conver- 
sation. And let me daily wonder at that love, and adore 
the sovereignty of that free grace, that puts hellish brats 
among the sons of God, and enriches them with so many 
privileges; which contain not only what is good in this 
world, but the glories ami felicities of the world to come, 

MEDITATION CVII. 

CONNEXIONS. 

June 24, 1750. 

IGNORANT mortals are always rash in their conclu- 
sions on the conduct of Providence, being blind in their 
views, and impatient under woes. But, to compose my 
combating thoughts, and make me wait the issue of all 
things with patience, let me look into some remarkable 
scripture-narratives, and see the fair sun-shine of kind- 
ness, after the storms of trouble and clouds of indigna- 
tion are gone. 

First, then, let me look into that which befel the friend 
of God. Think what joy filled the patriarch's breast when 
promised a son in his old age, and how this joy was increas- 
ed when the promised seed was born, circumcised, and 
grew up to be a pretty boy, the joy of both his parents. 
But, look again, and see the amazing temptation, the tre- 
mesdons scene ihat ensues ! The promised seed must be 
sacrificed, and that -by the hand of a most affectionate 
father ! Yet, see his aged joints tremble all the way to 
Mount Moriah, to offer up his beloved Isaac, as it were 
resigning the promise again to God, trusting God to make 
it out some other way, though it were by raising him from 
the dead. Now, let us view the beginning of the trial of 
his faith ; how dark and gloomy, how opposite to reason, 
affection, and religion too ; but, let us connect the latter 
end with the beginning', and all at once is beautiful and 
bright. There his faith istiied, here it triumphs : there 
God commands, here he commends his obedience ; Thtiy 



J 



MISCELLANEOUS MEDITATIONS. 18(* 

he requires, here he restores Isaac : The voice of God at 
first seems to strike at his fotmer promise, here it con- 
firms all with new promises, enlarged blessings, and this 
glorious uame superadded, " The father of the faithful." 
Abraham comes home full of gladness and gratitude ; 
and we have the divine account, to teach us to wait the 
end before we draw our conclusions of God's providen- 
tial way. 

The second is the account of Joseph. In the first part 
of the scene, see his young heart ready to burst and break 
with bitter anguish ! Hear his many, but fruitless suppli- 
cations to his cruel brethren! How melting are his cries, 
while his hard-hearted brethren drawhiui out of the pit, 
to sell him for a slave ! Nothing can save him ; compas- 
sionate Reuben is not within the reach of his cry. The 
price is agreed upon, the money is paid, and away he 
must go ; and neither his parting importunities, his pierc- 
ing cries, nor piteous back looks, can move them to re- 
lent. Moreover, after a little advancement in Egypt, he 
is thrown from the liberty of a servant into the confine- 
ment of a prison. This at first sight is a melancholy scene ; 
but if we look to the sufferings of a tender-hearted father, 
it is heightened to the highestpi ch. All his sons and daugh- 
ters gather around the grey-headed mourner, to comfort 
him, but in vain ; for still he thmks he sees the wild beast 
tearing his beloved Joseph to pieces, who screams out 
for help, but none to help is near ; and then he is like to> 
faint through the excess of sorrow. Now, this is the 
first part of the providence, which indeed has a very de- 
jecting aspect, and if we had never heard more of the 
matter, we would have concluded them both very mise- 
rable ; but let us see how the dear connexion stands. Ja- 
cob, who had mourned many years, is at last overflowed 
with ides of joy. Joseph, the lost, the long-lamented 
Joseph, is still alive! The youth who was sold into Egypt 
as a servant, has all Egypt at his service ! He who had 
his feet hurt with fetters, may now bind princes at his 
pleasure, and teach senators wisdom ! He who la rely 
drudged about in a dungeon, lo attend pnsouers, becomes 
a father to a king! His brothers, who envied him for his 
dreams, bow before him, as the accomplishment of those 
very dreams which bred their envy ! He whose life they 
so little valued, saves the lifes of thousands , and a t hi? 
v/ord, whose supplications his brethren would not heajr,, 
R 



190 SOLITUDE SWEETENED ; OR, 

all the land of Egypt is governed ! The long separated re- 
lations meet, and melt in kindness on one another's neck ? 
We have (not to name others) a similar instance in the 
great apostle Paul, and by his own observation too, in his 
epistle to the Phmppians. This great man, after his 
singular conversion, preaeheth Christ unwearied ly in many 
trials and sufferings ; tilt, at length he returns to Jerusalem, 
There by the enraged and unbelieving Jews he is set upon, 
and would have been slain, had not the Roman captain 
rescued him ; but he is so-persecuted with their cruel rage, 
malice, and underhand dealings, that he is compelled to 
appeal to an heathen emperor. Now the great apostle 
of tire Gentiles, to the great grief of the church, is a poor 
prisoner ; hence says he, " I Paul, the prisoner of Jesus 
Christ." He is a ioug ime confined in Judah, then sent 
to Rome, where, though shipwrecked in his passage, he 
arrives, and is kept two years a prisoner at large. But 
says he to the Philippians, " I would not that ye should 
be ignorant, brethren, that the things which happened 
unto me have fallen out rather unto the furtherance of 
the gospel, so that my bonds in Christ are manifest in all 
the palace, and in all other places. And many of the 
brethren in the Lord, waxing confident by my bonds, are 
much more bold to speak the word without fear" How 
noble the connexion! Paul intends to visit Rome at his 
own expenses, to preach the gospel there ; but Provi- 
dence, on the emperor's expenses, brings him to make 
converts, not only in the royal city, but in the very pa- 
lace. The Jews think they have succeeded to their very 
wish, when they have thus got rid of a pestilent fellow', 
and a ringleader of the sect of the Nazarenes ; but they 
could not have fallen upon a better method to spread his 
doctrine, and support his cause. To appearance, his suc- 
cess must end, when bis imprisonment begins : but it is 
tjuite the reverse ; not only Paul persists in preaching 
the gospel without prohibition, but the brethren wax 
bold. 

What reason, then, have I to complain on the first part 
of providence, while the outer wheel is only seen ? Should 
I not wait, tid the inner wheel turn round, and I can 
read plainly the last connexion i And what though that 
should be reserved for eternity ? There every providence 
shall be completed to mine everlasting comfort, and all 
things concerning me connected iu the most beautiful 



MISCELLANEOUS MEDITATION. 191 

harmony. There shall not be the least gap in my lot or 
life, when time is no more ; but all things shall be made 
up to me in Christ Jesus, to the entire satisfaction of my 
soul. 

MEDITATION CVIIL 

DEGREES OF NEARNESS TO GOD. 

Under sail^ June 25, 1750. *• 

THERE are different degrees ot nearness to God { 
which the saints enjoy. One of these is essential to the 
very being of religion in the sou 1 ; namely, when the 
alien to Israel's commonwealth is brought near to God, 
through the blood of Jesus, and, of a foreigner, made a 
fellow-citizen with the saints, and of the household of 
God. But, another and higher step is the special iudnl* 
genee of heaven to some saints, and but at some times*. 
In the nearness of faith (for none that have true faith 
can be far from God) [ walk with God in the duties of 
religion ; In the nearness of sense, he walks with me in 
special manifestation of himself, of his love, and his glo*' 
ry. The one is sure and satisfying ; the other is sweet 
and comforting. Without the approaches of faith, I can- 
not expect sensible communion ; but I may have the 
first, when the last is withheld from me. The one is my 
daiiy allowance from the King's tabic;, without winch I 
could not live, but the other is my sitting down at the 
table with the King, to the feast made by him, for thejoy 
of hi* chosen. The one makes me obtain the victory 
over the world ; the other makes me weary of the world. 
The former is the King's highway to heaven . and in the 
latter, I w alk on it in the sun-shine of his presence. The 
one gives a continual relish of spiritual things ; the otU? 
er, a refreshful foretaste of heaven, a prelibation of ^lo- 
ry. In the i?r>t,I have access to God in all my perplex- 
ities, that I may not despair : but I am favoured with 
the last only at times, that I max not presume. Tie joy 
of the first excels the worldling's gladness from a: i his 
abundance, as Car as light excelleth darkness ; but the 
joy of the iast is a-kin to the joy of saints in glory. In 
acts of iive'iv faith, the world is to me but dung and loss, 
for the excellency of the glorious object ; but m tiearac* 
ce.s to, and communion with my Lord, I would fain put 
off corruption, put on immortality, and become an inha- 



.192 SOLITUDE SWEETENED ; OR, 

bitantof the world above. O how does a beauty beam 
on my soul, iu the few moments of communion, as if 
Jieaven opened before me, and eternal day shone full in 
my f ice ! What sacred joy prevails within, and how 
am I refreshed in every power ! Though the Christian 
must not build on them, since without them his soul 
may live, yet they are not, as scoffers would affirm, 
delusion, enthusiasm, and such like ; for always after 
this divine intercourse, Christ is aearer to me, self more 
loathsome, sin more odious, the world mere vain, re- 
ligion more pleasant, my affections more refined, my 
desires more on spiritual tilings, and heaven more de- 
sirable. 

But now, if a pleasure so great, of which we can 
only conceive while we enjoy it, spring from a few mo- 
ments communion in a more glorious way than usual 
{for every saint has communion with God) how divine is 
a religious life ! And what a tragical scene is the most 
pleasant life of the happiest sinner, compared to this I 
Aud, in a word, what must the life of glory be, where 
communion, of another nature than ever known below, 
shall be the privilege of all the heavenly family ! where 
God shall shine in ail his glory, and shed abroad his love 
in every glowing heart ! and where it shall be the ineffable 
bliss of every ardent adorer, to see more and more of his 
goodness, and approach nearer and nearer to God, in the 
uninterrupted freedom of rapturous communion, through 
an endless evermore ! 

MEDITATION CIX. 

UNBELIEF. 

Lying to, off Toulon, June 29, 1759. 

FEW, I believe, read the history of Israel's deliverance- 
from Egypt, passage through the Red Sea, and daily mi- 
racdons provision in the wilderness, on the one hand, 
with their doubts, quarrels, complaints, murmuring, and 
rebellion, on the other, but are ready to cry out, O hard- 
hearted jews! O unbelieving Israelites, to doubt in the 
midst of such a glorious display of divine goodness ! Well, 
then, 1 verily believe that no Christian ever lived any 
■while below, but one time or other had providences ex- 
ercised toward* him in such a manner as forbade him 
any more to doubt, Therefore, we may convert our cry 



MISCELLANEOUS MEDITATIONS. 193 

against the Jews into a complaint against ourselves, and' 
condemn our own unbelieving hearts, that can, in the 
of so many exceeding great and precious promi- 
ses, under the sun-shine of so much tender mercy and lo- 
ving kindness, cry out, I perish, I perish! 

How horrid, how hateful, and how hurtful a sin is un- 
belief! It spits in the face of the promise, and accounts 
the faithfulness of God a lie. It forgets ail the sreat 
things which God hath done before, and despairs of ever 
seeing again the like displays of divine power. It height- 
ens tiie calamity, doubles the distress, and concludes 
deliverance impossible. As the prayer of faith opens 
heaven, so the despondence of unbelief shuts it. It 
starves the soul, and disturbs sweet tranquillity of mind. 
It musters fears, multiplies enemies, and says, like So- 
lomon's sluggard, "There is a lion in the way, I shall 
be slain." As strong faith glorifies God most, so great 
unbelief dishonours him to the highest decree. It binds 
up the very arm of God, who cannot, who will not do 
many mighty works where unbelief prevails. It draws 
death out of the book of life, by gathering up the 
threatening*, and passing over the promises. A> the 
most perfect degree of faith, which is assurance, is hea- 
ven begun below, so the highest degree of unbelief, 
which is despair, is hell begun in time. How daringly 
does it contend with God, and dispute the matter with 
the Most High ! Says God, " Put me in remembrance," 
to wit, of my promise; but says unbelief, " Thou hast 
forgotten to be gracious, and in thy wrath hast shut up 
thy tender mercies." Says God, *' Remember what en- 
emies consulted against thee, and what enemies answer- 
ed, that tijou mayest know the righteousness of the 
Lord f. but says unbelief, "This evil is of the Lord, 
why should I wait for him any louger r" Says God, " I 
have blotted out your sins as a cloud and your iniqui- 
ties as a thick cloud f* " No," says unbelief, " they are 
marked before thee in a book, for the time to come, for 
ever and ever." 

Now, shall I harbour such a monster in my breast, that 
.would turn my whole soul into confusion? Shall I cir- 
cumscribe that part that has often displayed its glo- 
ry in my deliverance ? Shaii I deny the merits of the 
sufferings of the Son of God, or the virtue of his blood ? 
Shall I be afraid that his grace be not sufficient to streng- 
R2 



i94 SOLITUDE SWEETENED J OR, 

then me for the performance of every duty to which he 
may call me? It is not only ungenerous, but sinfu , to 
entertain thoughts so detracting from the glory of God, 
and so destructive to mine own soul. Henceforth, let 
me be strong in the faith, giving glory to God. Let me 
lift mine eyes from growing difficulties of every kind, on 
every hand, and look to God ; so shall the mountain be- 
come a plain, and over the stream of affliction I shall go 
dry shod. 

But why condemn Israel, and not myself ? The God 
that did those wonders, is the same with whom 1 have to 
do. As I believe, them to be true, I am as much bound 
to believe him, as they were who saw them, seeing he 
changes not, nor faints, nor is weary, and since his care 
over his church and saints is the same in all ages. And 
though I am not to expect miracles, by which he confirm- 
ed the church to himself in those times, yet I am with 
as great confidence to depend on that God, to whom mi- 
racles are as easy as the common course of nature, as 
if I were governed by the interposition of miracles. Let 
me not, then, myself, commit what I condemn in others, 
but learn spiritual wisdom from spiritual folly ! Yea, 
how egregiously guilty shall I be if I retain a transgres- 
sion in my right hand, for which I have seen, in the sa- 
cred records, men so awfully punished, and with which 
G has shown himself so highly displeased! And no 
wonder, for unbelief strikes against God; whatever the 
language of other sins be, still this speaks against God, 
even in every murmuring whisper ! Against his faithful- 
ness, as if his promise might not be depended on, nor his 
record received ; against his power, as if it could not 
perform and bring to pass ; his wisdom, as if he could 
not foresee ; his providence, as if he could not protect, 
defend, provide ; his counsel, as if he could not direct ; 
Lis mercy, as if he had no compassion ; his conduct, as if 
he could err ; and, in a word, against all his glorious per- 
fections, as if he were not God. 

If my unoeaef respects my sin, I look more to the de- 
ment of my transgressions, than to the dignity of the di- 
vine Redeemer, that taketh away the sin of the world. 
Now, as the Creator is infinitely greater than the crea- 
ture, so the Saviour, who is Immanuel, God with us, is 
infinitely above the sinner, and from eternal wrath can 
save to the utteimost all that cocje to God through \u&> 



MISCELLANEOUS MEDITATIONS. 19^ 

It is but cruel unbelief at he bottom, however I may pre- 
tend to put honour on the holiness of God, when I say 
that my sius are too atrocious to be satisfied tor by the 
death and sufferings of our incarnate God, too black to be 
washed away by the blood of the Lamb of God. 

Again, if mine unbelief respects the affairs of this life, 
I measure omnipotence by my weakness, infinue wisdom 
by my folly, and God by myself. So, when I am non- 
plussed, I think that God is so too, else why should 1 be 
disquieted in any condition, were not my thoughts of this 
detestable stamp, seeing he can redeem out of all dis- 
tress ? Then let me look, in all cases and afflicting cir- 
cumstances, beyond the appearance, above the proba- 
bility, yea, above apparent impossibilities, to God alone, 
and I shall never repent my confidence, nor be ashamed 
of my hope. 

MEDITATION CX. 

OUR SHORT LIFE SHOULD NOT GIVE MUCH CONCERN. 

Gil!/ of Lyons, July 3, 1759. 

iVl Y mind is like a piece of ground, which being over- 
run with weeds, no diligence can render quite clean, no 
care can keep them from appearing again, even after 
they have been plucked away. Surely so it fares with 
me and my sinful anxieties. They are ever springing 
up anew and troubling me, and nothing will utterly and 
entirely destroy them, till the ground be turned up by the 
plough of death, and left fallow till the resurrection. 
Yet, that I be not altogether barren and unfruitful in 
the work of the Lord, let the busy hand of faith be ever 
plucking up the base weeds of noxious unbelief. 

Again, why am I so much concerned about a world I 
am so soon to leave ? Were my possessions to fall on this 
side Jordon, and I to inhabit here for ever, what more 
could I do than I have done, and am doing ? Yet I 
am but a stranger, a sojourner, and a pilgrim ; here to- 
night, but gone to-morrow, to return no more. Y r ea f 
this night, what dare I boast of to-morrow, not know- 
ing what the silent watches of the night nay bring 
forth ? and if not one day, far less of many, may I 
boast. It is but a look, and I have lost sight of this world 
eternally ; why then set my heart on that which shall 
one time or other so terribly deceive me I A few me- 



106 SOLITUDE SWEETENED; OR, 

ments, and my eternal state is begun, and I am na- 
turalized in the world of spirits, and dashed out of 
the roll of the sons of Adam, yea, out of the remem- 
brance of all my nearest relations ! Slionid I then, mind 
much what entertainment I meet with by the way, if I 
may make an happy journey's end? The traveller ought 
to think more on his home, than on his usage in his 
way home. Surely, one should be ready to think, that 
men carried their riches to eternity with them, yea, and 
were more welcome on that account, or why these un- 
wearied endeavours, and perpetual bereavings of rest, 
to obtain them ? O folly ! O fear ! O faithlessness ! 
Folly, that I concern myself with moments, and neglect 
eternity : Fear, that I should be distressed about a day, 
which scarce has dawned till done, and dwell not with 
joy on ages to come : Faithlessness, that I should doubt 
the promise, yea, the appendix to the promise ; for sal- 
vation from sin, and eternal life is the promise, and all 
things that respect this life are only appendixes thereto ; 
as if he who is faithful in one thing, and the only thing, 
could falsify in trifles. 

Now, though my whole life were one continued scene 
pf affliction, yet the very shortness of it might sweeten 
it. Though it be a vapour, a shadow, a wind that pass- 
eth away, surely the attending calamities can be of no 
longer continuance, than that duration upon which they 
attend. Nothing can pass from this world to that, but 
my disembodied immortality; yea, the painful remem- 
brance of my troubles and present distresses, shall cease 
when I am swallowed up of everlasting joy. I see, then, 
that my concern turns on a wrong hinge, and my care 
terminates on a trifle. All my concern should be, not to 
provide for the few moments of a transient life, but to 
improve for the glorious ages of an endless eternity And 
that care which in despondency I expend on the vanities 
of time, how to be possessed of them, I should lay out in 
piety on the treasures of uncreated glory, how to pre- 
pare for the divine possession. Well may I commit to 
him the bearing of my charges by the way, who has adopt- 
ed me for his son, and made me an heir of his kingdom, 
to which I am travelling home. 

My time is become less since I began to write, and 
soon it will be wholly gone ; how foolish, then, to give 
myseif present disquietude about time to come, which I 
may never see ! But I am certaiu of eternity. There* 



MISCELLANEOUS MEDITATIONS. 197 

fore, into grateful admiration at those approaching glories 
which 1 shall there possess, I should convert ray ungo- 
verned lamentations over the present gloomy aspects of 
time, and keep silence m the composing exercise of faith ; 
remembering, that he had never a bad day, who had a 
good night ; nor a miserable life, who died the death of 
the righteous ; nor his time full of agony and grief, which 
ended in an eternity of glory! 

MEDITATION CXI. 

FAITH. 

Guff of Lyons, Jvly, 7 1759* 

F4ITH is a divine grace, and the very life of the soul 
below ; hence we are said to " walk by faith ;" and if our 
live are spiritual, it is by the faith of the Son of God tha* 
we live the spiritual life. 

It is a strange definition of faith given by the apostle 
to the Hebrews, yet divinely true, " Now, faith is the 
substance of things hoped for, the evidence of things not 
seen ;" that is, though we can only hope for those felici- 
ties and glories which are future, yet faith, m its glorious 
acts, can suck the honey and marrow out of them, so as 
to supply the soul even in the present time, with the sub- 
stance of that which is still future ; and, by refreshful 
foretastes of bliss, bring the brightest evidences of celes- 
tial excellencies, which are not visible to flesh and blood. 
Thus, by the first fruits of glory, the soul is ascertained 
of *mtenng into the land of promise Faith is begun 
vision, or seeing things at a distance, and through, a glass : 
Vision is faith finished or perfected, and seeing things at 
hand, and with the naked eye. It is the bond of union 
between God and the soul, which can never be broken 
by all that can befal us in the world ; u foi this is the vic- 
tory that overcometh the world, even our faith." And he 
that believes in God endures all things, as seeing him who 
is invisible, and waits for the brighter, the diviner views 
of glory. 

Faith is a mutual inhabitation. It is Christ in the soul; 
hence says the apostle, i% I live, yet not I, but Christ 
livcth in me," and the soul in Christ ; hence we aie -aid 
to " put on Christ," and, being dead to the world and to 
sin, to have our spiritual life hid wi'ih Christ in God. 
Faith brings to God the greatest honour, and to the soul 



i'j5 SOLITUDE SWEETENED ; OR, 

the greatest happiness ; as unbelief does the opposite of 
both. Faith accounts him faithful who has promised, 
and composes all within ; while unbelief makes the God 
of truth a liar and sets the whole soul, in all her powers 
and faculties, in an uproar. Faith has won its victories, 
wrought its miracles, and done wonders in the world ; 
"for to him that believeth, all things are possible." And 
a warrantable faith never fel! short of its expectation; 
yea, often has the goodness of God gone beyond the faith 
of his saints. 

Every thing for which I pray in faith shall be granted, 
and mountains become a plain, and seeming impossibili- 
ties disappear. Yet I am not to pray for impossibilities - x 
for though to God all things are possible, yet I could not 
pray in faith (and whatsoever is not of faith is sin) for 
things I am convinced I have no warrant in the word of 
God to seek or expect ; such as, for the sun to stand still, 
waters to flow out of a rock, seas to divide, and rivers to 
part asunder, though all these things have been done. 
Again, I am not to pray for or expect things to he done 
in a miraculous manner for me, when, in the common 
course of providence, whatever I want can be bestowed 
on me, I am not to expect the heavens to drop down 
manna to supply my daily necessity, or that my clothes 
should wear forty years without waxing old ; but I am 
to believe, in the midst of my wants, that I shall be every 
day supplied in a greater or lesser degree, as seems meet to 
God, by the same liberal hand that showered down the 
manna, in the wilderness ; and perhaps in a manner that 
shall convince me of his special care, and confirm my 
belief of his singular favour, as much as if the drops of 
rain were turned into bread for me. His exercising his 
providence in providing me in raiment anew, should 
be as endearing to me, as if he exerted his power in keep- 
ing what I had from waxing old. But, if I am *hut 
up in some circumstances, where, as far as I can see, 
nothing less than a miracle can deliver, then faith is to 
believe the miracle, rather than doubt the promise, or 
distrust the power of God, as if anything wtre too hard 
for him. 

But, how comfortable is it, that when I pray, with 
submission to the divine disposal, only for warrantable 
things, in faith, I may be assured that I shall both 
be heard and answered! but if I doubt, then unbelief 



MISCELLANEOUS MEDITATIONS. 19$ 

overturns all ; and this is the reason why I cannot pre- 
vail How terrible, amidst my petitions, to doubt if 
God be able and willing to perform my request, when 
he has declared himself in the atfirmitive in both ? 
When I do so, I turn the great God into a mere feeble 
creature, in denying his power, aud (O horrid !) into a 
liar, in thinking that he has no intention to perform 
his promise. I see, then, that I should make my petitious 
with -submission, leaving it wholly to God, what he 
will refuse, what he will choose for me ; but that to 
doubt his love, his power, his faithfulness, is a hein- 
ous sin ; — his power to perform to the extent of the pro- 
mise, either as to spiritual or temporal things ; — his faith- 
fulness, that he will perform whatever he has promised ; 
— or his love, which, so to speak, waits and longs for 
the fittest opportunities when his glory and my good may 
be most advanced in performing the promise for me. 
Now, as his glory rises, so should my felicity, as I 
should count it all my happiness to have his glory set on 
high. 

Faith, then, is a triumphant grace. By it wrestling 
Jacob prevailed, and Jacobs wrestling sons still prevail 
with God It always wins the day, secures the blessing, 
is never sent away empty; will not, cannot be said nay. 
And by this boldness and confidence of f nth, which is the 
gift of God, God is greatly glorified. Faith looks above 
created opposition, dwells in eternity, and hangs on ihe 
omnipotent arm of God. It wraps itself up in the pro- 
mise, and cannot be divided from it till it be performed 
in every respect. It is not terrified at storms, nor dis- 
quieted by disappointments, but looks beyond the storm, 
above the disappointment ; rests on the compassion, and 
fastens on the faithfulness of its glorious Author and Fin- 
isher. Faith stretches beyond the narrow confines of 
time, and takes broad views of the world to come ; takes 
a tour through the land of bliss, the Canaan above, and 
converses with eternal ages. — Faith, looking to the Pro* 
miser, sees the way of duty plain ; while fear cries out, 
" There is a lion in the streets, I shall be slain ; danger and 
difficulty in the way, I cannot go." Surely, to him that 
believeth,all things are possible ; but to him that doubts, 
a mole-hill becomes a mountain. In after ages, I shall 
be ashamed of my fears and unbelief, but never of my 
faith. Heuceforth let me be strong in the faitb 3 with 



200 SOLITUDE SWEETENED ; 01?, 

submission ;— make my requests with resignation ;-— 
pray in the confidence of being heard 3— and believe all 
things with patience and composure, 

MEDITATION CXII. 

THE THREEFOLD STATE. 

Gulf of Lyons, July 8, 1759. 

1HREE changes go over the natural world, the black 
and dark night, the fair and beauteous moonshine, and 
the bright and noon-day beams : The same also prevail 
iu tae rational world , there is the black and dark night 
of a natural state, in which the unconverted nations sit ; 
and there is the fair moonlight of grace, in which the 
saints walk till admitted into the eternal sunshine of glo- 
ry in the highest heavens. Night sat on the face of 
the deep at first, till God said, " Let there be light," 
and scattered the eternal darkness with his manifesting 
ra}'. 80 every soul is not only iu darkuess, but darkness 
itself, till made light in the Lord ; and this darkness 
would be eternal, did not the divine beams break in upon 
the soul, and dispel the awful gloom. 

There is a vast disproportion betwixt those nights 
which are overcast with thick and heavy clouds, when 
the moon shines not, and not a star appears, but the an- 
gry heavens open in tremendous thunders, as if about to 
convey our destruction from the chambers of the sky, 
while the glaring lightnings, only like so many torches, 
Hash, to make our funeral more solemnly dismal, and 
those nights when not a star is hid, but in the beauty of 
the full-faced moon, which sheds a day in comparison of 
the former night, through the serene aether, on the silent 
earth, where not the least breath of wind is felt, nor 
the least confusion heard. But the disproportion is still 
greater between those that remain in their natural state, 
and those that are renewed in the spirit of their mind.— 
For the poor sinner is in perpetual fear of being consu- 
med by the angry thunders, and devoured by the wrath 
of the Almighty ; nor is his case less deplorable by 
his insensibility, for he shall at last be awakened with a 
vengeance, when he shall find his misery consummate, 
without any possibility of redemption. — But the happy 
saint has a whole heaven shining on him, all the divine 



MISCELLANEOUS MEDITATIONS. 201 

perfections smiling in his face, every thing around him 
quiet, and every thing within tranquil ; nor can afflic- 
tions of any kind, or of any quantity, or any continuance, 
deprive him of this peace that passeth understanding. 

Now, we have this pleasant moon-light properly from 
the sun, being part of his emanations received by her, 
and reflected on us : So all the beauties and excellencies 
of grace are like, so much divine glory seen through a 
glass, or reflected on us from the word of truth, the ordi- 
nances, and sacraments, by the operation and blessing of 
the Spirit of aii grace. 

Again, if we. only enjoyed nights, beauteous by the 
unclouded moon and transparent sky, and knew that 
this light was from the sun, how wouJd we long for day, 
to be delighted with beholding that bright orb ! Yet I 
very much question if we could conceive of the sun ac- 
cording to that transcendent brightness whereby he iliu-' 
minates the extensive sky. We might conceive him to 
be beauteous like the moon, and a vast deal larger, but 
could never form any just idea of his fiery beams, insuf- 
ferable rays, -and sparkling effulgence, too bright to be 
beheld by our weak eyes. Even so, while so many ex- 
cellencies, and so much beauty, are to be found in sa- 
cred things in religion, in the ordinances, in the sacra- 
ments, in the church, and in the saints of God, here in 
this day of grace, which is all but a part of Immanuers 
glory reflected, how divinely bright must the Sun of 
Righteousness shine above ! What amiable beamy ! 
what assimilating beams ! what adorable perfections ! 
what august emanations ! what entrancing delights ! 
what majesty and splendour shall pour from him above! 
Ofcr thoughts recoil on us, and our apprehensions fail, 
when we think on his infinite glory. This created sun, 
which we so much admire, would disappear in the pre- 
sence of one of his remotest rays, as happened when Paul 
wasconverted. 

What brightness, what effulgence, what emanations, 
where he sheds around all his glory! No cloud, no 
eclipse, no mist, no decline, no setting, to lessen his eter- 
nal blaze ! Surely, now our thoughts are in the dark 
about this Sun of Righteousness, and Fountain of Glory. 
When admitted to perfect vision, we shall find, that our 
clearest apprehensions and brightest uptakings of him 
below, differed but a degree from iguorauce. How inef 
S 



302 SOLITUDE SWEETENED ; OR, 

fably, how unconceivably glorious must he shine above! 
■when on the blessed beholders around the throne, life 
descends in every ray, assimilation in every beam, 
transport and delight in the eternal emanations of all his 
divine perfections ! 

How is it, then, that when I have seen something of 
the beauty of grace, I have not more desire to see all the 
excellencies of glory ? — to turn about from the reflective 
glass, and see him face to face ? — to scale the wall be- 
hind which he stands, and see him as he is ? — to change 
the transient glance into an eternal intuition of him in his 
glory ? — How is it that I do not watch with more anxiety 
for the morning- light, and look out more eagerly for the 
dawning of eternal day ? Is night to be preferred to 
noon ? or created joys to the pleasures that overflow in 
the divine presence? Finish, then, thy work with nif ? 
and glorify thyself by me, before I go hence and be no 
more. Then, through the same grace shall I say, and 
with the same sincerity as it was at first spoken, " I have 
adesire to be dissolved, and to be with Christ, which is 
far better." 

MEDITATION CXIII. 

CORRUPTION. 

Gulf of Lyons, July 9, 1759. 

HAPPY they who have put off, not only mortality, 
but sin, and have put on, not only immortality, but 
perfection, and in triumph, trample on the neck of all 
their enemies, having neither foe without, nor foe within. 
But my daily complaint may be, " O wretched man that 
I am ! who shall deliver me from the body of this 
death?" Satan watches and way-lays me ; tempta- 
tion attacks without, and corruption rises up within, and 
alas ! too often I offend him who is all love, mercy and 
goodness. O for the happy day when I shall cease to 
sin, and to offend the best of friends, the Saviour of my 
soul ! when my whole soul shall be pure and holy, and 
not one seed of sin be left within ; when Satan shall tempt 
no more, and I yield no more to the temptation ; when 
my bitter complaint against corruption and sin, shall be 
converted into sweet encomiums on redeeming grace: 
4 * To him that loved me, and washed rae from my sins in 



MISCELLANEOUS MEDITATIONS. 203 

liis own blood, be glory and hoaonr, might, and dominion 
for ever and ever." 

In view of that blessed day will I rejoice ; and, con* 
tiding in all-sufficient grace, I will travel to the mount 
of God with courage ; and, leaning on my Beloved, I 
will journey up through the wilderness undismayed. For 
it is when I uo in mine own strength, or walk alone, that 
I stumble into sin, to rectify my mistaken notions, spoil 
iny vain confidence, and make me depend on God alone. 

MEDITATION CXIV. 

GRACE. 

Gulf of Lyons, July, 1750. 

HEAVENLY grace implanted in the soul, is the di- 
vine philosopher's stone, that turns every thing in our 
possession into a more excellent nature, and greater va- 
lue. It is storied of the one, that it turns iron into silver, 
and silver into gold. Bufit is true of the other, that for 
" brass it brings gold ; and for iron, silver ; and for 
wood, brass ; and for stones, iron." Shedding divine 
contentment through the soul, it turns our water into 
wine, our pennies into pounds, our poor cottages into 
?plendid palaces, bare supply into abundant plenty, and 
every thing into sufficiency, because our satisfaction is 
the same in this, as if possessed of that. It diminishes 
distress, magnifies njereies, lessens grief, enlarges love, 
contemns vanities, breathes after future bliss, rectifies 
our desires, subdues our corruptions, regulates our in- 
clinations, restrains our ambition, raises and refines our 
affections, removes the present world, and presents the 
world to come. By it we are refined in affliction, triumph 
in our troubles, in all our conflicts we are more than con- 
querors, and turn the battle to the gate. By it we listen 
to rebuke, are instructed by the rod, submissive under 
crosses, silent under losses, patient in tribulation, meek 
under reproaches, humble, though exalted, forgetful 
of injuries, mindful of benefits, faithful to our trust, 
merciful to our enemies, and friends with the whole 
world. 

By it we tremble at judgments, rejoice in mercies, 
observe providences, wrestle against our unbelief, are 
grieved at our ingratitude, and struggle against our daily 
failings. 



204 SOLITUDE SWEETENED; OK, 

By it our souls taste divine joys, and loathe the light 
food of worldly vanities. It sweetens our sorrows, miti- 
gates our misfortunes, pierces the shadows, and seeks 
after unseen realities. Where it is implanted in the 
breast, every thing turns out to the advantage of the 
soul. The way of life, to others thorny, is flowery, and 
our path to our latter end is peace. 

Wtiat to the carnal worid is a curse, is to the posses- 
sors of this precious ^em a blessing. By it our pains are 
bamsned, our pleasures are purified, expectation honied, 
burdens lightened, weakness »trengthened, storms scat- 
tered, and harmony diffused within. What a noble thing 
is grace, or Christ by his spirit dwelling in the soul ! No 
wonder, then, that such a glorious change is made, and 
all o the better, so that we can look towards eternity 
undismayed, expect the awful judgment with unshaken 
faith, meet the king of terrors with undaunted cou* 
rage, and have hope in tiie expiring pang. 

Let gold be a portion to the- misers, honour to the am- 
bitious, pleasures to the voluptuous, but let grace be 
mine ; for thus my afflictions are sweeter than the pros- 
perity of the wicked, niy reproaches preferable to the 
applauses of a giddy world, and my very death more de- 
sirable than the life of the most splendid, if impious mou- 
arch. 

MEDITATION CXV. 

LOVE AND IMMORTALITY. 

J% 15, 1759. 

WELCOME change, that waits to begin my happiness, 
and put a period to my complaint and pain. When this 
languor an J lukewarmness shall be turned into immor- 
tality and love I snail be all life and vigour, and this vi- 
gour shall be all love and praise. Now corruption is a 
counterbalance to my love, and mortality a clog to my 
devotion ; but then every power shall be life, every facul- 
ty active, every thought winged, and every motion hea- 
venly. I shall praise with transport, and sing ; with rap- 
ture; I shall adore with ecstasy, and love with . delight, 
and all this, day and night, without ever ceasing, or being 
exhausted, being then perfect m every grace, and immor- 
tal in every power. Receiving my fulness from the dU 






MISCELLANEOUS MEDITATIONS 205 

i vine plenitude, as a pipe supplied by the vast ocean, I 
shall pour out perpetual streams of praise, and torrents of 
love, and be more and more capacitated, enlarged, and 
replenished, by this eternal employment. 

Such is the happy state my hope claims, and to which, 
one time or other,! shall attain. Then shall my love be 
wholly a vigorous immortality, and my immortality exer- 
cised in nothing but love. On the Sun of Righteousness, 
divinely bright, tremendously glorious, I shall fix mine 
eyes, which shall be strengthened as they gaze, and ne- 
ver cease to behold and admire the divine object. I 
shall emulate the seraphim, and strive, not out of self- 
conceit, but from the glowings of sacred gratitude, the 
prevalency of divine love in my breast, to sing as loud, 
and love as intensely as they, the exalted One, whom I 
can call my Brother, my Husband, and my Ged — I shall 
go out, in all the faculties of my soul, to Him, without 
one moment's intermission ; and yet mine eyes shall ne- 
ver be so satisfied with seeing, as to shut them on the 
glories above, nor mine ear fatigued with hearing the 
hallelujahs on high. Sleep shall be as foreign to my im- 
mortal perfection then, as it is impossible for my immor- 
tal frame to subsist without it now. There is no comma 
in the hosannas above ; no night in the years of the right 
hand of the Most ^Jigh ; no interruption in the warbles 
of eternal noon ; no surfeiting on bliss, or loathing of 
<livine love. No distractions shall disturb the adorers 
before the throne, wliere perfect love casts out fear, where 
bliss is as boundless as their wish, and measures with eter- 
nity itself. 

MEDITATION CXVI. 

EXTREMITIES. 

Gibraltar Bay. August 6, 1759. 

GOD has in all ages been pleased to let matters come to 
an extremity before he sent the deliverance ; thereby 
teaching his people patience, and to hope unto the end ; 
thereby also making the deliverance more glorious, and 
his care of them more conspicuous, than otherwise it 
would have been. — Wherefore then magnify I every dif- 
ficulty in mine eye as a mountain that cannot be remov- 
ed, and distrust that divine power that can do all things, 
and at the last extrcnaity ? 

S 2 



206 SOLITUDE SWEETENED; OR, 

Now, to dispel these dark and dismal clouds, that hang 
over my mind, to my great uneasiness, let me glance at 
his divine procedure with his church and people,from the 
days of old down through many ages. 

See, then, the father of the faithful is old and stricken 
in years, while it ceases to be with Sarah after the man- 
ner of women, before the promised seed is born. Yet 
that extremity is God's opportunity ; for he is born, in 
whose seed the nations should be blessed. — But, again, 
young Isaac is, by divine authority, to be offered for a 
sacrifice, and that by none other than his aged, his affec- 
tionate father ! Nor are the amazing orders counter- 
manded, till the altar is reared, the wood laid in order, 
the stripling- bound, and laid upon the wood, and the 
hand stretching oot the knife to give the fatal wound. 
Now, what an extremity of extremities was this ! but 
not too late for God to deliver him. — Again, wandering 
Hagar sees not the well as soon as the bottle is spent; 
but after she had laid down the parched boy, and forced 
herself a good distance from him, that she might tot 
hear his mournful cries, nor see him struggle with the 
pangs of death, God opens her eyes, scatters her fears, 
and removes hvr sorrows. — Also just Lot makes his 
escape out of Sodom on'y on that very day in which it 
was destroyed ; and it was destroyed early in the day. A 
narrow escape indeed ! Perhaps the heavens were thun- 
dering round about him, the brimstone and fire falling 
behind him, while he tied ; yet he was safe enough un- 
der his protection, to whom extremity is I he noblest op- 
portunity. — Let me also look at Jacob when . returning 
home : He is distressed at his brother's meeting him in 
such a hostile manner ; hut when he has arranged his lit- 
tle company for flight, or meeting the armed bands, the 
kindly embrace removes the doubt, and cheers his very 
soul. — Joseph is to be exalted, but he is first sold by hfs 
brethren, then sold again as a slave, then a prisoner, which 
ft as like the very reverse of what was so near ; but, at i.he 
last extremity, when he couid be brought no lower, he 
was advanced, till he could, as it were, be raised no high- 
er. Even so, his aged father's sorrow, which had all this 
time mingled his other comforts with bitterness, is height- 
ened by the story of his sons, about tiie rough dealings of 
the man that was Lord over Egypt : But from this very 
dungeon of wo, he is in a moment set into a palace of de* 



MISCELLANEOUS* MEDITATIONS. 207 

light, when he hears that that same governor is his own 
son, hi* own beloved, his long lamented Joseph.— Again, 
the promiseis, that Israel shall be delivered from Egypt, 
&nd possess Uie promised land ; but see how subtilely their 
enemies deal with them, and what murdering designs are 
formed against them ! yea, when the deliverance begins 
to dawn, their task is doubled, and their bondage render- 
ed next to intolerable. Such was their extremity before 
they were brought out with an high hand. Nay, after 
this, their danger seems to be greater than ever, while, 
pursued by enemies, on many accounts more enraged than 
ever, they had seas before them impassable, and hills on 
every hand inaccessible ; yet then Omnipotence is at no 
Joss to deliver, so that seas divide, and are the defence of 
his people, but the destruction of their foes. 

This divine way of procedure, delivering in the great- 
est extremity, shines also in the whole history of the 
Judges ; in the narrow escapes of flying David ; in the 
siege of Samaria, when a Lord, of the same temper with 
xny unbelieving heart, spoke also in a style lam too of- en 
guilty of; in the case of the widow of Zarephath, whose 
provisions were almost spent, before the blessing was be- 
stowed tliat multiplied them ; in the case of her son af- 
terwards, and the Shunamhe's, who appeared beyond all 
possibility of help, when restored to life ; -in the sudden 
deliverance of Hezekiah and Jerusalem, from the besieg- 
ing Assyrians, whose mighty men and leaders a mightier 
angel slew in one night, to an amazing number • also in 
the astonishing story of the three children, who are .ap- 
prehended, bound, brought to the furnace, no v seven 
times more heated for their reception, and thrown into 
the flame. What can help them now ? Yes, in the midst 
of the furnace they walk at liberty, in the presence of a 
glorious person, whose form is like the Son of God. Such 
was the remarkable deliverance of pious Daniel from the 
lion's paw, when cast among their bloody jaws, and left a 
whole night to the mercy of the fierce devourers ; And 
of Jonah from the swelling deep, and the fish's belly, 
which to him was as the belly of hell : And, in fine, of 
the Jews from captivity, who went even to Babylon, and 
there were delivered. All these being brought to au 
extremity, perished not in it, but were delivered after a 
most glorious manner. 



^08 SOLITUDE SWEETENED; OR, 

This was the way he dealt with his church and people 
nnderthe Old Testament dispensation, for many hundred 
years ; and it continued under the New. Hence see how 
our Lord delays his going to Lazarus, that he might not 
only relieve him from his disease, but raise him from the 
dead, which was a more glorious display of his divine 
power. — Such was his way also with Jairus' daughter, and 
the widow of Nairn's son, who seemed to be the captives 
of death, till the Lord of life commanded their release, 
and that at a lime when, for hinting at it, he was laughed 
at as proposing a thing impossible to be done. — See how 
aiso, in the utmost extremity of danger, he rescues his 
apostle Peter, by an angel from heaven, who awakes the 
sleeping prisoner, guides him through the guards, and 
leads him on, before whom the doors and gates open of 
their own accord, and let him pass into perfect liberty. 

What, then, is difficult for God ? What extremity is 
beyond the reach and strength of his arm ? Yea, since 
lie is pleased to delay blessings and deliverances to the 
last, it is my duty to wait on him till the last, and to wait 
With hope, and id patience to possess my soul. 

MEDITATION CXVII. 

THE ASTONISHING PORTIONS. 

Gibraltar Bay, August 10, 1759. 

A HE treasnres of kings have sometimes been so vast as 
to pass into a proverb. And yet, what were they but 
gold or stones dug out of the bowels of the earth, which, 
amassed to ever so great a w, could neither give con- 
tentment, ensure health, nor lengthen life ? But there i3 
a portion of a diviner nature, and infinitely more excel- 
lent, which falls to the share of every saint of God ; and 
he himself is this stupendous portion. u The Lord is my 
portion, saith my soul." 

Now, the astonishing wonder here is, that God, in all 
his perfections, should condescend, through bis Son, to 
be the portion of his people. But this wonder is not 
alone, but is joined with another, that is in a manner 
more surprising still, expressed in these words : " The 
Lord's portion is his people, Israel is the lot of his 
inheritance." 

We know how highly we esteem that which we ac- 
C$UDt oar portion. Aud the pious breathing of the saint 



MISCELLANEOUS JVj t .> k i a i iuJS 3 . 2GS 

is, " Whom have I in heaven but thee ? and there is none 
upon earth that I desire besides thee. My flesh and my 
heart faileth, but God is the strength of my heart, and my 
portion for ever." Then, may we not see what value he 
sets upon his saints, that he, who possesses all things, and 
has all 'perfection in himself, should call them 4i his 
portion." 

A rich man may condescend to be the prop and friend 
jof .a poor man, but will scarcely allow him to be of great 
account to himself; but here it is otherwise, to the praise 
of glorious grace, which is not less astonishing in recei- 
ving than in giving. He gives the treasures of 'eternity, 
which enrich for ever ; and receives the cyphers of time, 
which cannot profit him at all. He gives himself to be 
ours in his infinite excellencies for ever, and receives us, 
in all our wants and infirmities, to be his for evermore. 
Whether is he most glorious in accepting the hspings of 
faith, " Thou art my God," or iu returning the mutual 
claim, " Thou art my people ?" Because God is the por- 
tion of our soul, we have hope ; and because he sees the 
travail of his soul, he is satisfied. O what condescension 
is this, not only to bow down to give himself away to us, 
but to take us up to himself;- — Let philosophers dream 
on often thousand inhabited worlds, yet, among them all, 
the Lord s portion is his people, and Israel his inheri- 
tance. The heaven is his throne, the earth his footstool, 
but his portion is dearer to him than both, purchased at 
an amazing price, and preserved by almighty power, to 
an immensity of bliss. Precious and costly things are in 
the peculiar treasures of kings ; how noble, then, and ?x- 
celient must Jacob be (the choice makes it so) whom the 
eternal King of km^shath chosen to himself for his pecu- 
liar treasure, for whom he will give men, and kingdoms 
for their ransom i Again, a treasure is that which is laid 
up for time to come; then God will never cast off his 
own inheritance, give up with his portion, or throw away 
his treasure, but reserve all to eternity. Finally, if God 
be the portion of his saints, why such a struggle to fill 
their coffers with perishing things? and why so disqui- 
eted if they do not succeed? 



210 SOLITUDE SWEETENED ] OR, 

MEDITATION CXVIII; 

NOAH'S ARK. 

Under sail, Aug. 31, 1759. 

V\ KEN the ark, which had floated many a day on a 
fearful flood, rested on the happy Ararat, and Noah, and 
the numerous creatures which were to replenish the world 
again, had the pleasant sight of spacious fields, just de- 
livered from a dreadfin deluge, how vast must have been 
theirjoy ! And with what transport must they have gone 
forth into unbounded liberty, called the earth their own, 
and appropriated tiie whole world, without any to dispute 
the a/tazing possession ! So, when the ark of the covenant 
of grace, built by a greater than Noah, and wherein is 
contained the seed of the new creation, shall rest on the 
heights of glory, how shall all the happy ones go forth, 
with transport into ttie liberty of the sons of God, to pos- 
sess a paradise of pleasure, an heaven of ecstasy, and a 
world of bliss ! Aud though they shall never go out of 
the covenant through eternity, yet, so to speak, they 
shall spread abroad to people the heavenly Canaan, 
and possess the many mansions that are in their Father's 
house. 

Here, in the covenant, we are borne above the floods ; 
for the curse, like a deluge, overspreads the whole world, 
so that all are in a perishing condition, but such as are 
got within the ark! and in a little, when the great deeps 
of eternity shall be opened, the floods of vengeance swel- 
ling high shall sweep the whole unbelieving world into 
oceans of eternal wrath. It is true, indeed, our safety is 
the same, beiug interested in him whom the Father has 
given for a covenant to the people, whether the ark be 
iio.Umg on the viaters, or set down on the stable moun- 
tain's top ; but there is a difference between fluctuating 
on the waters of adversity, and sitting down on the moun- 
tains of bliss, in the presence of Jehovah and the Lamb. 

Again, as their safety was secured, and their provision 
plenteous in the ark of old; so, in the New-Testament 
ark, we are secure, being hidden in him who sits on the 
floods, and governs in the storms, and who will never let 
the deluge overthrow his own, but cause them to swim 
safely amongst the rending billows, and walk securely, 
as Israel of old, amidst devouring deeps. And our pro- 






MISCELLANEOUS MEDITATION*, 211 

vision is not only plenteous and profuse, but spiritual and 
divine. 

Besides, in this ark, by the eye of faith, even while the 
delude is not wholly gone, we get, which Noah could not 
boast of, reviving views of the tops of the eternal moun- 
tains, and gladdening glances of the heights of glory. 

Again, when the flood of wrath shall be at the highest 
with all the wicked world, our ark shall sit down on the 
celestial Ararat. Then, as Noah sacrificed to God when 
he was gone forth of the ark, which he could not do 
while in it ; so, in that triumphant state of giory, we 
shall worship him iu a manner to which we never could 
attain in the militant state ; and, to our eternal joy, shall 
look up and see the lt rainbow about the throne," in its 
most beauteous colours, showing, as it shines, that the 
flood of divine wrath, which once pursued the human 
race to swallow up all who had not fled to the sacred ark 
for safety, shall never return again to swailow up the ran- 
somed nations. Then, dwelling in that land where, 
" there is no more sea," we shall walk at liberty, enjoying 
beatitudes unlimited as our thought, and extensive as 
conception itself; and through the unnumbered years of 
his right hand, we shall proclaim the compassion, and 
dwell upon the love of him who was himself our divine, 
our glorious ark, that bare us above the waves of ven- 
geance (thongh, to perform that kind of office, he himself 
for a while was carried " into deep waters, where the 
floods overflowed him") and brought us into his presence, 
where rivers of pleasures flow for evermore. 

MEDITATION CXIX. 

ACQUAINTANCE. 

Spithead, Sept. 25, 1759. 

W E are fond of contracting acquaintance with great 
and famous men, and sometimes lament the death of 
some before we were born, and our distance from others 
while we live. What pleasure would it afford me, had I 
kuown the first worthies of the world ! To have had an 
hour's company and conversation with the first man, the 
father of us ail ; to have been acquainted with the divine 
Enoch, who was wafted deathless to glory; with Noah, 
the pi eacher of righteousness ; with Abraham, the father 
of the faithful; with Moses, the niaD of God; with Isaac 






212 SOLITUDE SWEETENED J OR, 

and Jacob, heirs of one and the same promise ; with the 
deeply-depressed, and highly' advanced Joseph; with 
Elijah and Elisha; with Samuel, David, and Solomon; 
in a word, with all the prophets, apostles, evangelists, and 
martyrs, and ail the New Testament worthies down to 
the present times : I say, to have been acquainted with 
all these great men, what secret pleasure would it afford ! 
What instruction from their conversation, and what joy 
to behold so many sparkling graces in each of them I But 
this is what can never happen ; yet there is one thought 
that abundantly supplies the loss, That all those who are 
united in the living Head shall meet together in the gene- 
ral assembly and church of the first-born. 

There shall I see Adam, not in that melting anguish he 
sustained when driven out of the terrestrial paradise, but 
with. a fulness of joy proper to one entered into the hea- 
venly paradise for eternity: There shall I see Enoch 
walking in very deed with God, and enjoying eternally 
and uninterruptedly that communion he delighted in be- 
low : There shall I see Noah, not preaching to an inatten- 
tive world, but praising in concert with all those that iii 
the ark of the covenant were saved from the flood of 
wrath that swept away the wicked : There shall I see 
Abraham, not travelling to the mountains of Moriah to of- 
fer up his son, but dwelling in the mount of God to offer 
up his song, his sacrifice of praise, possessed of greater 
glory, and more noble blessings, than even his strongest 
faith ever could expect: There shall I see Isaac and Ja- 
cob, not sojourning in a strange land, but dwelling in Im- 
manuel's land, without any more removing to and fro : 
There shall I see Joseph, not in that anguish of spirit he 
was in when sold for a slave, bu^t in a nobler condition 
than when governor over Egypt: There shall I see Mo- 
ses, not struggling with a rebellious Israel in an howling 
wilderness, but triumphing with the true Israel, in whom 
iniquity is not beheld, and entered on the possession of 
the heavenly Canaan for eternity: There shall I see, also 
Samuel the reformer, David the upright, and Solomon, 
the wise, with ail the prophets and aportles, the evangel- 
ists and martyrs, shining with additional lustre, and in- 
conceivable glory. Yea, not one of all the saints of God, 
though the names of thousands of them were never heard 
of in the world, but I shall be acquainted with, and know 
all about them that can set forth the glory of God, and the 



MISCELLANEOUS MEDITATIONS. 21S 

praises of redeeming love. I shall know who and what 
they were in the world, whence they came, and what they 
suffered for his name's sake. 

Had I been acquainted with them in their imperfect 
state, either corruption in them might have restrained 
my regard toward them, or corruption in me might have 
deadened my affection for them ; but my acquaintance 
wi h them shall be when they and I also have put off ail 
corruption, and are spotless as the angels of light. How 
is it, then, that I have concluded all the worthies or he 
old world as gone from me for ever, when, in a little, t 
shall come into their company, into then assembly, to de- 
part no more ? Further, what will sweeten all, is, that my 
acquaintance with them shall be in and through Chris%in 
whom all his saints are one ; and my delight in them will 
spring from iheir re^eniblence :o Christ, and rise accord- 
ing to the degree of that. Then, like so ;:<any *tar-, hey 
shall reflect the glory of the Sun of Righteousness ; and 
he that reflects most glory sha'l be he brightest star. 
Besides, as the Lamb is the light of the holy cny, so he 
shall be the fulness of the higher hou*e, replenishing all 
die inhabitants, who shall have Christ in them, once " the 
hope," but then the harvest u of glory.'' and with them 
as such >hall I be acquainted. Hence shall Christ be to 
every one ail in all, even in their delight in, and acquain- 
tance with, one another ; because, loving him that begets, 
supremely and eternal iy, they cannot but iove them that 
are begotten under the same divine hkene>s. 

What a friendly office, th?n (though to the greater part 
unwelcome) does death, in Hie hand of Christ perform to 
his chosen, in convening the saints together from remo« 
test corners, scattered kingdoms, and distant ages, and, 
with a smiling countenance, ushering them, not only nvo 
the presence of ona another, but into the preseuce ^f 
their Lord ! 

On the other hand, how miserable mnst the wicked 
be, whose acquaintance with the great, of which they aie 
now so proud, at the hour of death shall cease for ever ! 
for beings in torment can be no entertaining company to 
one another, but, by being once companions in sm, shall mu- 
tually screw up their horror, and whet their a»gui3u for 

T 



214 SOLITUDE SWEETENED; OK, 

MEDITATION CXX. 

AN ARGUMENT. 

In harbour, Oct. 3, 1759. 

WOULD a man of any spirit be cast down for an ex- 
tremity of distress, enduring but for a day, if assured that 
his whole after life should be felicity and peace ? Though 
for* this short time he were hungry, thirsty, naked, im- 
prisoned, reproached, reviled, envied, hated, contemned, 
ridiculed by flatterers, abandoned by friends, insulted by 
foes, and made the gazing-stock of all ; yet, would not 
the certain knowledge of so sudden a change in his fa- 
vour take off the edge of all \ Would not the forethought 
of the sumptuous table at which he should ever sit, and 
the generous wine that should go around, abate his hun- 
ger, and allay his thirst ? Would not the idea of his gen- 
teel dress take away the shame of his rags ? And his un- 
confined liberty render supportable his few hours con- 
finement ? and that renown, love and respect, which he 
should in a little be possessed of, take away the anguish 
that might arise from the opposite insults ? 

Now, O saint ! thy case at the worst can be no worse 
than this, to suffer, through the short day of thy life, 
much tribulation, and many afflictions ; much distress, 
and many troubles ; yea, though some singular distress, 
as war, persecution, or pestilence, should bring thy death 
along with it, yet thy state is secured, and thine exit h 
into eternal glory. What ! should poverty make any im- 
pression on thy mind, who art an heir of God. and joint- 
heir with Christ; whosualt walk on streets of gold, nor 
regard the sparkling pavement ? Should imprisonment 
trouble thee, who shalt walk at liberty in the paradise of 
God through eternal day ? Should shame produce a blush 
in thy countenance, who shalt be confessed by thy divine 
Master before his heavenly Father, and all his holy an- 
gels ? Should want of any kind affect thee, who art com- 
plete in Him in whom the fulness of the Godhead dwells I 
Should disappointments, repeated, aggravated disappoint- 
ments, deject thee, whose assured Friend governs the uni- 
verse, and never will forget, never will forsake thee ? hi 
a word, should any cross events in time distract thee, who 
hast an eternity of felicity before thee, where thy happi» 
Bess shall stretch beyond thy most extensive thoughts i 



MISCELLANEOUS MEDITATIONS. 215 

Take the scales and balances, tfjen, and sit down and 
weigh the lightness of thy troubles, the transitoriness of 
thine afflictions) even allowing them to harass thee through 
thy Whole life, which isnot one day, one mimue, or one mo- 
ment, to eternity) and that boundless, ineffable bliss, that 
awaits thy better life, thine immortal state in the invisi- 
ble world, and say, if that ingenuity, which should be in- 
separable from an expectant of glory, be in thee, whether 
fits of despondency for any thing that can befal thee in 
this world, or songs of praise for that nameless immense 
all thai is reserved for thee in the world to come, be 
most proper to thy present state? 

MEDITATION CXXI. 

ON BEING ILL USED. 

Spithead, Oct. 18, 1759. 

PURELY I forget myself, and the place of my abode, 
else I should not take it in bad part to be ill used in such a 
world as this. ' Would I have at once the smiles of hea- 
ven and the caresses of the earth? It is very fair that I 
get through the enemy's country with the life, though 
bow and then I suffer loss. 1 must not be surprised that I 
suffer, though innocent ; for none were ever so innocent 
as our blessed Lord, yet none suffered more than did the 
Prince of innocence. " It is enough for the disciple that 
he be as his master, and the servant as his lord. If they 
have called the master of the house Beetzebub, how much 
more shall they call them of his household f" Why am 
I astonished at an usage which my Lord not only met 
with himself, but assured all his disciples that they should 
experience? How is it that I have failen into this fond 
delusion, dreaming that nothing should hurt me while I 
was endeavonnr>;> to walk uprightly with him before 
whom are all my ways, and forgetting that often the saints 
have s ufie red foi following after what is good ? I am yet 
in the world, and the God of this world is not my God, 
nor tiie men of this world my brethren ; therefore no 
wonder that the world hate what is not its own. — For 
shame! have I taken it amiss, that a few drops of that 
shower of malice and envy which poured in full Hood on 
the glorious Head, should fall on an unworthy member? 
How have I forgotten to imitate the divine pattern of hu- 
mility, who, when he was reviled, reviled not again; 



£16 SOLITUDE SWEETENED; OR, 

When blasphemed, replied with meekness, interceded fot 
his murderers,and prayed for his most flagitious foes ! O 
to be more and more setf-demed ? If once I thonghr as 
little of myself as I ought. I should not think much of 
being treated with indignity, and used contemptuously 
by others. 

Though I may have recourse to the law for my protec- 
tion and defence, yet surely it is often my duty to say, 
like humble David, " Let him curse, for the Lord hath 
bidden him." How divinely sweet is the inspired advice, 
" Dearly beloved, avenge not yourselves, but rather give 
place unto vvath !" Ah ! says corrupt nature, must I 
tamely see myself abused, and not resent it ? ust I not 
stand on my own defence, and return his wickedness on 
his own head? No, says the apostle ; vengeance belong- 
ed not to you ; " for it is written, Vengeance is mine, 
saith the Lord, I will repay f therefore let the matter 
alone, leave it to God, who knows when and how to plead 
thy quarrel against thine adversaries ; and show thou the 
excellency of the Christian religion, by feeding thine 
enemy when hungry, and giving him to drink when 
thirsty, till thou hast won him from his spleen ; but, if he 
stil retain his inveterate malice, thy kindly acts will heap 
coals ol fire upon his head Then, let my behaviour be such 
as is here enjoined, while, with the psalmist, I say, " Let 
them curse, but bless thou ;" keeping ever fixed in thy 
mind this maxim, That a greater pleasure springs from a 
free and frank forgiveness of injuries to the sanctified 
soul, than the most choleric breast can feel in the most 
Sanguine revenge. 

Has not the sun often shed its cloudless beams on them 
Who blasphemed their Maker ? Have not the clouds many 
a time watered their fields who never acknowledged the 
divine munificence? And has not all nature poured forth 
her riches, times innumerable, to those who walked con- 
trary to the God of nature? Came these things by chance ? 
Ko. They were the effects of his unbounded goodness, 
which teems divinely free and vastly full on all, in spite 
of the ingratitude of the wicked, in spite of the dar- 
ing impiery of the unjust ; no less showing himself 
God in his conduct with the world, than in his creation- 
of the world. Copy, then, my soul, this amiable perfec- 
tion. Deal with the whole world, as if every one were 
thy brother, or (hy friend and though they may forfeit 
the name, let them never forfeit thy kind regard. As the 



MISCELLANEOUS MEDITATIONS. 217 

sun changes not his course, though bursting clouds and 
bellowing thunders fight below ; eo, if thou move in the 
celestial sphere of practical religion, thou wilt never omit 
the duties of a Christian to any, though ail should com- 
mit the hostilities of an heathen towards thee. Let not 
the distress of thine enemy afford thee delight, nor the 
misfortunes of thy inveterate foe infuse a Secret pleasure. 
Sympathise with him in his calamity who could laugh at 
thine ; and, as far as is consistent with truth, preserve his 
good name, who, to the wounding of truth, has robbed 
thee of thine. Remember benefits, forget injuries, for- 
give reproachful tongues, overlook affronts, wish well to 
every individual, pray for all for whom prayer ought to be 
made, and be a child of God in temper and conduct, in 
spite of corrupt nature, earth and hell, aiming at perfec- 
tion, as thy Father which is in heaven is perfect. 

MEDITATION CXXII. 

THE BIBLE, A STORE-HOUSE OF INSTRUCTIONS. 

QuiberonBay 9 Jan. 23, 1759. 

.MAN is not only a worm as to his extract, but a 
beast as to his knowledge ; hence the most sagacious of 
Adam's sons would be but fools in things that concern 
them most, without this divine monitor, the Scripture. 
Here I am informed when the world began, and who was 
my first parent, the grand representative and federal 
head of all his offspring ; how sin and death entered in- 
to the world, and how both are done away. Hence the 
mystery of a three-one God shines with awful effulgence ; 
while the glorious, amiable, and divine work of redemp- 
tion, darts comfort and surprise on the enraptured enqui- 
rer.— By the scriptures of truth, the. concerns of a future 
world are clearly presented to me. Would I be a mem- 
ber of Christ, and have his righteousness made mine ? 
Well, they tell me how I may become the one, and be 
clothed with the other. Would I flee from the wrath to 
come ? Here the way lies plain, aud the place where I 
can be safe. If sin press hard upon me, they show me 
where to cast my sins ; if short comings and weakness 
vex me, whence to draw my strength, and in whom I am 
co counsel me in my doubts, and shine 

upon my dar ness. Not a calamity can I be in, but they 
can cheer. JS'ot a step I need to take, but they can di- 
T2 



218 SOLITUDE SWEETENED ; OR, 

rect Am I a son of Zion ? Then I am to seek her peace, 
her welfare and prosperity. — Is the church in distress ? 
I am to give God no rest till he establish her, and make 
her a praise through the whole earl h.— Does he hide his 
face from me ? Then I am to seek, nor cease to seek him, 
till I find the Beloved of my soul, — Do I pine b> his 
bow ? Yet at the work of his hand I am to he dumb. 
-—Does he remove my relations by death ? Still I am 
to hold my peace, and even subscribe Amen. — Am I m* 
lured ? That I am to forgive. — Am I reproached ? This 
I am to pass by — Do men despitefuily use me ? For them 
I am to pray. — Must I remove from this world? Then I 
fctti to pass my time only as a sojourner, not a fixed in* 
habitant. — Do I enjoy human society ? That is to be 
improved in speaking on divine things. — Am I among 
sinners ? Then I am to reprove. — Among saints? These 
I am to imitate. — Have I an house ? It is to be a place 
of righteousness. Have I a family ? They and I, what- 
ever others do, are to serve the Lord. 

Again am I sorrowful? I am to pray. — Am I in se- 
vere afflictions ? Yet then in patience I am to possess 
my soul. — Am I in a warfare ? I am to take to myself the 
whole armour of God. — Have I tribulations? In and 
under them I am still to rejoice. — Am I poor? I am to 
seek for my riches that treasure that is eternal in the 
heavens. — Have I riches ? In them I am not to trust, 
hut in the living God, who gives me ali things richly to 
enjoy. — Do I rejoice. ? It is to be only in the Lord. — Am 
I merry ? I am to sing spalms. — Have I affections ? They 
are to be set on things above. My conversation is to be 
in heaven, and my soul a temple for the Holy Ghost to 
dwell in. Here parents and children, masters and ser- 
vants, and every relation, are clearly instructed In their 
relative duties to one another. Here the King is taught 
how to reun, and the subject how to obey ; the judge 
how to conduct every trial, and how to pass sentence ; 
the sinner how to become a saint, and the saint how to 
grow in every irrace. 

Here I ant instructed what company to choose, what 
to shun ; whom to esteem and delight in, whom to pity, 
and for whom to pray. Here I am admonished how to 
behave as a public or private person towards men of ev- 
ery rank, in peace or war, as victor or vanquished. 
Here are the infallible rules whereby Ijnay know the 



MISCELLANEOUS MEDITATIONS. 219 

state of my soul, and if my claim for future bliss be 
well grounded, or founded on delusive dreams. Here 
I learn for what to care, and how to estimate created 
things, and all the gaudy pomp of time. In a word, 
here I am taught how to have my conversation in heavi n, 
while on earth, to ripen for glory, and enlarge for God. 

MEDITATION CXXIIL 

ASSURANCE. 

SHOULD not the folly of the world teach me wis- 
dom ? They provide for time, and shall I not provide for 
eternity ? But, how shall I secure endless felicity, and 
know my interest in unchangeable love? 

Well, then, may not I, in the language of faith, argue 
myself into a firm belief of eternal bliss ? and, without 
delusion, fortify myself against the attacks of sin, and 
sailies of unbelief? — Is not Christ come to seek and 
save the lost? and am not I among the number, and 
willing to be sought and saved ? — 1> no' the call to all 
the sons of men without exception ? — Why then not 
obey it without contradiction? — Am not I command- 
ed to believe and be saved ? Then, have I never 
believed as yet, or am I determined never to believe? 
No ; " Lord, I believe, help thou mine unbelief.'* Fur- 
ther, has my faith the marks of true faith ? Is it a faith 
that purifies the heart, and aims at holiness m life ? Have 
I accepted of Christ on his own terms, of a whole and 
complete Saviour ? Then true faith can never be dis- 
appointed, nor the true believer fall finally away y for 
M faith is the gift of God," and " the gifts and calling of 
God are without repentance." 

Now, from the foot of the ladder I ascend, and climb 
the sacred steps, till I reach the throne of God, and read 
the secrets of eternity, the records of redeeming (ove. 
Hence, if my daily burden be indwelling sin, and if I 
strive against the tyrant raging in my breast, in such a 
manner, that what I do I allow not, this is a sign of the 
Dew nature ; for light and darkness cannot dwell togeth- 
er in perfect peace, but darkness and darkness struggle 
Dot together. Now, will not this say, that I am partly sanc- 
tified ; and if sanctified, that I am justified ; and if jus- 
tified, that I am predestinated /and if predestinated, 
that I by name am foreknown in the decree of election? 



220 SOLITUDE SWEETENED J OK, 

—Now, am I not as sure of sal vat on, us if I were in hea^ 
ven already ? Can the purpose of God be disannulled ? 
Can the faithfulness of God fail ? 

I may doubt, and be in the dark again, respecting 
my clearness to my claim, but he will never deny him- 
self. Heaven and earth may, yea, shall pass away, but 
his purposes of love, and promises of grace, shall stand. 
Can J not trust God in time for the completing of my 
promised happiness when time shall be no more, as well 
as trust him for the continuation of my consummate fe- 
licity in heaven, through eternity itself ? Can time and 
dates, periods and aeras, make any change on God ! No, 
all is eternity with the unchangeable Jehovah ; flying 
time only respects frail and dying creatures; such as I am. 
If, then, I have an interest in his love now, I shall have it 
for ever ; for though death tears my soul and body asun- 
der, it shall not touch my state, nor separate me from his 
love. Now, what would faith, nay, what would sense 
have more ? 

But, there is another security given to mine eternal 
bliss ; for I am elected ki in the Beloved.'* Now, heaven 
and eternity would look strange to the believers, if their 
best friend were not there; and empty to Christ, if his 
costly purchase was not there. Yea, my happiness is, as 
it were, connected with the happiness of the man Christ. 
Now, the Son is eternally united to the human nature, as 
Mediator; and there is no jarring betwixt the human 
and divine natures, in the person of the Son. There 
being therefore, a sacred oneness between the glorious 
Head and all his members, there is also a commonness 
of felicity, among them ; so that the glory which the Fa- 
ther gives to Christ, he gives to his disciples, and into the 
very joy of their Lord all his followers enter. Therefore , 
in and with an exalted and glorified Jesus, I shall be 
eternally blessed. Now, unless I be afraid that Christ 
mystical can be divided, the divine attributes set a jar- 
ring, the hypostaticai union dissolved, the covenant of 
grace disannulled, and the eternal decrees broken, I may 
.■rest in the sweetest assurance of divine favour, in spite 
of all the blasts that earth and hell, and sin and unbelief, 
■cm raise. 



ItlXSCBLLANCOVS 3TEDITATI0NS. 221 



MEDITATION CXXIV. 

OUR MEDITATION? CRAMPED, UNLESS STRETCHED 
BEYOND DEATH. 

1761. 

wV OULD any man envy that person's situation as su- 
perlatively happy, who were confined to a garden, beau- 
tified indeed with all the varieties of nature, and decora- 
ted with ail the ornaments of art, if its wah* were high 
to heaven, so that he could not cast a look beyond them, 
but must remain a stranger to the whole world, except his 
own family, not being indulged with a single glance 
of the spacious plains that border on him, the shady 
forests, and the murmuring streams, the mighty oceans, 
and magnificent kingdoms, scattered on the face of 
the globe, and so could neither exult in the felicity, 
nor sympathise with the affliction of any tribe of 
men ? Yet this man would be far more happy (as here 
he might remember his latter end) than he that dares 
sot lock beyond death, that will not think on a world 
to come. 

How is he cooped up, that can only reflect on the few 
scenes that are past, or revolve in his mind those which 
are expected to take place during a present, but transifo- 
ry life ! How is he straitened in his acquaintance, though * 
a courtier, though a king, who only knows and is known 
among the perishing sons of c»ay, but never lets his 
thoughts penetrate into the world of spirits, or rise to the 
Father of lights! Such a man, whatever he be in ruis 
world, is to be deplored, not imitated; pitied, not envied. 

If the dissolving pau«: sets a bound to my meditations, 
I am of all meditants most miserable; but if I can trans- 
pierce the shadows of death through a well-grounded 
faith in Christ, and rise into the broad day of eternity, to 
breathe there as in a native air, then every thought tri- 
umphs, and my whole soul is joyful and serene ; for thus 
I may smile in the face of impending ruin, knowing that 
my treasure is on high. Thus may I, undisturbed, stand 
the overthrow of thrones, being assured that the throne of 
God my Saviour is established of old, and stands fur ever 
sure. Tims mav I get foretastes of the bliss, prelibatioos 
of the banquet above. 



222 solitude sweetened; or, 

Now, my state must be either thus happy, or else of 
such a terrible. extreme, that when I look towards death 
I am troubled ; towards judgment, I am terrified : to 
wards God, I tremble ; and towards eternity, I am lost 
in astonishment and anguish. But happy condition ! if I 
can look on this world as my pilgrimage and prison, and 
on death as the door r hrough which I shall enter into the 
glorious liberty of the sons of God; and if even now, by 
meditating on the exercise that employs the church of the 
first-born, the divine communion they are admitted to, 
the beatitudes they enjoy, and the glories they behold, I 
familiarize the unseen world to my soul, and contract 
acquaintance in eternity itself. 

MEDITATION CXXV. 

HOW TO BE RICH IN HEAVEN. 

Sept, 25, 1765. 

IF it is prudent to provide for the time to come, how 
much more so to provide for eternity ! While to be rich 
in this world is the passion of thousands, to be rich in the 
next be mine. An appetite after earthly grandeur, be- 
trays a mean spirit and a base soul ; but an ambition to 
be great in heaven, is worthy of an heir of God, of an ex- 
pectant of glory : For it is to the honour of the supreme 
Potentate, that all his subjects be nobles, be priests, be 
kings. 

In this short lifetime is the foundation laid of things of 
eternal moment, and the wisdom that is from above will 
leach me to send ail my treasures thither. It deserves 
little or no pity to be poor in this world, but poverty in 
the other is deplorable beyond the reach of compassion. 
Temporal losses may distress me ; but such is the brevity 
of life, that while i complain I expire, and then I arr pos- 
sessed of ail the treasures of glory, of all the fulness of 
God. And yet, according to the capacity of glorified 
saints, shall that same undiminished fulness be possessed 
in greater or lesser degree. 

" How rich died he ?" is the speech of fools at the de- 
cease of an acquaintance or friend. But none ever die 
rich but the saints ; for, how can that man be said to die 
rich, when the very moment of his dissolution robs him of 
his all ? 



MISCELLANEOUS MEDITATIONS, 223 

tl Lay up for yourselves treasures in heaven," is the ad- 
monition of the dear Redeemer. Let me, then, lay down 
an imperfect plan to myself, how to he rich for eternity. 

1. Then, presupposing that I am in a graeious state, I 
must have a Christian contempt of the world. No man 
ever tilie:i his coffers with sand ; no monarch ever wore 
the pebble in his crown, so the soul that lays up his trea- 
sures m heaven, will not concern himself with perishing 
trifles. If my affections are not weaned from the crea- 
ture, and set on thing, above, I shall be but poor in the 
world of spirits. 

2. I must be watchful in all things. The man that is 
anxious to be rich will not waste a penny; so must I 
watch mine actions, my thoughts, my words. — Again, I 
must watch for God, against all my secret sins, and also 
to reprove the transgressor. A bold and sincere reproof 
of sin^ is a stroke against the enemies of the King, from 
which a palm of victory shall spring in the world of glory. 
I must also speak in commendation of the good land, that 
others may be encouraged to set out for the land of 
promise. And could I bring the whole world with me, I 
should be more welcome to the seats of bliss. — Again, I 
must watch against carnal sorrow. Should the heir of a 
crown lament the loss of a feather ? What can death do in 
his family who is the resurrection and the life ? It may 
separate them a little while, but it is only to meet again 
forever. — Worldly riches give their owuers joy, but joy 
in the Lord increases spiritual riches. So I must guard 
against carnal delight; none of the gay things of time, 
must be objects of my affection. It would be mean for 
a noble personage to be charmed with a stable, who has 
a palace prepared for hirft ; mean for an heir of God to sit 
down and feed on the refuse of the creation.-— Again, I 
must beware of carnal company. These are bankrupts 
that will spend at my expense, and whatever loss I make 
by them, yet in their company I shall never be able to add 
a mite to my celestial treasure. How can I be safe among 
robbers ? They may rob me of a good frame, wound my 
conscience, and at last leave me with a bleeding heart, 
which may pain me many days. 

3. To grow rich for the world to come, I must study to 
be heavenly-minded, not by fits and starts, but in one 
constant, steady, holy frame of spirit. Thus every duty 
will be my delight ; prayer and praise, like my daily food, 



224 SOLITUDE SWEETENED ; OR, 

always pleasant ; attendance on the public ordinances, 
like walking in the kind's palace garden ; reading the 
scriptures, iike conferring with the dearest friend ; and 
self-examination, like tue merchant from a far country, 
counting over his rich jewels and precious gems, inspec- 
ting his ^old and silver, that it have the king's stamp, and 
so be sterling money ; that his graces, his duties, his 
attainments, are approved by scripture and conscience. 

4. Holy meditations will mightily augment the spiri- 
tual riches. To find God in all things, and at all times, 
in all places, and in all p ovidences, will enrich my soul 
for eternity. To find his power in this, his wisdom it 
that, and his goodness in all, will greatly improve my in 
quiring, my admiring soul. Meditating much, meditating 
of en, meditating with delight, on him in whom are hit 
the treasures of wisdom, is a noble way to enrich me fot 
a future world. 

5. To be rich in the better country, I must heartily sto> 
dy to approve of all the dispensations of Providence 
though not insensible when he frowns, or when he smiles. 
When the soul of the Christian, with a filial resignation, 
acquiesces in the conduct of his Almighty Father, how- 
ever cross to flesh and blood, and, in the midst of all 
commotions, reposes himself on his unchangeable love, he 
takes deep root for eternity ; while fear and unbelief 
toss the unstable, like a rolling thing before the whirl- 
wind It is proper only to children, not to men, to be 
peevish for toys and trifles ; so let the men of this world 
lament the loss of worldly things, but let the heirs of 
God, the joint-heirs with Christ, rejoice that the trea- 
sures of eternity are theirs. 

6. To be rich unto God, and for eternity, I must act 
strong faith on the Rock of ages : for it is from the spoils 
of battles won by faith, that I amass riches for the invi- 
sible world. Faith relying on a reconciled God in all his 
attributes and perfections, on Jesus in all his offices and 
relations, on the Holy Ghost in all his graces and opera- 
tions, must remove mountains of difficulty, pluck up 
trees of corruption, pulldown s trong-holds of sin, wrestle 
against principalities and powers, and be more than con- 
queror at last, through her all-glorious Author and Fi- 
nisher. 

7. I must also redeem time, and improve time ; redeem 
time from this world, and improve it fov the world to 



MISCELLANEOUS MEDITATIONS. 22o 

come. The man of business will be loth to lose a change- 
hour for any trifling amusement; and the soul that would 
be busy for eternity, should look on every hour as his last 
hour, and should avoid excess of sloth and slumber. Vain 
amusements, impertinent employments, are cruel moths 
of time ; and time is to be husbanded, though worlds 
should be squandered away. As the jeweller deals with 
gold, so must 1 with time ; he is careful about the filings, 
and loses nothing ; so should I about the smallest divisions 
of time, the hour, the minute, the moment. — It never 
made a dying person's bed thorny, that, by a bad bargain, 
he lost such and such a sum ; but misspent time has made 
the dying moments of many dismal beyond expression. 

8. To be rich in the world to come, I must have an in- 
tense love towards God and heavenly things. — The men 
that love the world, pant after the dust of the world, and 
spare no pains to be rich in the world. A man will never 
toil himself to gather what lie despises ; so, unless I pre- 
fer heavenly things to earthly, I shall never seek to fill my 
treasure with invisible excellencies. "He that loveth 

,"' says the wise man, k ' shall not be satisfied with 
; nor he that loveth abundance with increase." 
But he that loveth God shall be satisfied with God, and 
entranced with the exuberant fulness of the covenant. 

9. To be rich indeed at la.-t, I must endeavour to main- 
tain communion with God now. To have fellowship 
with the Father, and with his Son Jesus Christ, In all his 
divine fulness, his glorious perfections, and his gracious 
ways, is the most enriching course that I can carry on be- 
low. Every moment of divine intercourse would be 
sinking another sum in the bank of heaven, so that I 
should be wondrous rich at last. He that quits the In- 
dies for Europe, -ends his treasures before him ; then 
though he be poor at his departure from the one country, 
yet he is rich on his arrival at the other ; so, well were it 
with me, if I could detach my thoughts and meditations, 
my care and affections, my joy and delight, my hope and 
expectation, from this perishing world, and centre them 
on the invisible world. 

10. In a word, to abound in all things in the better 
country, I must make God my all in all, and just sit down 
aud wonder at the overflowing treasure, till my moul- 

» clay let my immortal soul fly hence to commence 



£26 SOLITUDE SWEETENED) OR, 

immensely rich in heaven, in the possession of his infinite 
self, world without end. 

MEDITATION CXXVI. 

REVENGE REJECTED. 

Oct 12, 1771. 

oUCH is the corruption of human nature, such is the 
.weakness of grace in this imperfect state, that, though 
the most part of Christians can act the Christian in some 
things, it is rare to find the man who can act the Christian 
in ail things. When we are only spectators of the con- 
duct of others, it is easy to prescribe, like an apostle, and 
enforce the golden roles of the gospel ; but, when it 
toucheth our very selves, we are troubled. A beam can 
lie concealed in our own eye, while a mote is clearly seen 
in our neighbour's. I am a man, a sinner; and to guard 
against sinful sallies of y)assion is the design of this medi- 
tation ; since, being a man, I must expect to suffer from 
one hand or other ; and being a sinful man, under my suf- 
ferings I may sin. 

The malice I have an eye to is causeless, cruel, riveted, 
and unrelenting, so that my natural spirits boil at the re- 
membrance, and breathe retaliation to the guilty. But 
the character of the Christian is meekness, and the per- 
son who expects to arrive at heaven, must have his con- 
versation in heaven, even while dwelling on the confines, 
and contending with the fire-brands of hell. 

The precept and example of the King of saints shall 
ever be my pattern in the militant state. " Love your 
enemies," says the non-such Teacher; and 'let me heal 
his ear, that lost it while leading on the unhallowed crowd 
to apprehend me as a thief,' says the divine Redeemer. 
These are lessons worthy of a God to give, and worthy 
of all the sons of God to imitate. The military hero, un- 
der the eye and by the command of his prince, scales 
walls, takes cities, runs in the face of danger, and defies 
death itself; and so the Christian hero, prompted by the 
presence and the precept of Heaven, should study to con- 
quer self, and all is won. " Love the brotherhood," says 
an apostle ; I hear all the saints add Amen, for u we 
know that we are passed from death to life, because wc 
love the brethren." But " love your enemies," (I feel 
corrupt nature reluctant !) is the I say of the great Apos- 



MISCELLANEOUS MEDITATIONS. 227 

tie and High Priest of our profession ; and to do so 
would prove, not only that we are passed from death to 
life, but that grace is very lively. 

It is a shame for me to take ^o far amiss, or dwell so 
much on, what a fellow-creature, who is on tiie same level, 
or only a little superior to me, has done to me, and yet 
never reflect en my offence against God, who is infinite- 
ly exalted above me, beyond conception and thought. If 
I am injured, the law is broken : if the law is broken, 
God is dishonoured ; and that God is dishonoured, and 
not that I am injured, should be the cause of my sorrow, 
and the burden of my soul. He cannot greatly offend 
against me, though he should spue out his bitterest ma- 
lice; for it matters not, though the potsherds of the 
earth, while striving with the potsherds of the earth, should 
go all to shivers ; but 1 shall greatly offend against God, 
who is over all, blessed for ever, if I render evil for evil, 
since he has expressly forbidden it. 

How r often have I wasted precious time, by revolving 
in my mind all the aggravations of my injurious treat- 
ment, forgetful that every day I have offended God in a 
much greater degree ! forgetful, also, that I have daily- 
received from him such tender mercies as might make 
me forget all the mischief that my fellow-creatures couid 
do to me. That malice must owe its birth to hell, that 
could wish the hated persons condemned to everlasting 
flames; and I aver, that there is not a saint on the foot- 
stool, but can wish his greatest enemy a share in the com- 
mon salvation, and a mansion in the highest heavens. 
How mean, how inconsistent, then, to wish him a kingdom 
and a crown, and yet that he may have a thorn in his foot 
(trouble in person, family, character, or estate) while 
travelling thither. 

" Follow peace with all men.," enemies not excepted. 
Though some individuals break this command with re- 
spect to me, yet I am not less bound to observe it towards 
them. Moreover, why should I, wlu> have peace with 
God, through our Loid Jesus Christ, peace of con- 
science, and shall shortly enter into an eternity of peace, 
have an uproar of war kindled in all the powers of my 
.soul, by the impotent bravadoes of a worm ? Suppose there 
is nothing engaging, no tiling amiable about my opponent, 
that can make me love him for his own *ake, yet lam to 
love him for God's sake, because by God commanded so to 



228 SOLITUDE SWEETENED ; OR, 

do. " God is love ;" this the whole creation knows, 
while his sun shines on the evil and the good, and his rain 
falls on the just and the unjust ; and " he that dwelleth in 
love, dwelleth in God." Shall any temptation, shall any 
unjust usage, provoke me from my high abode to sit down 
on the dunghill of anger and revenge ? Whenever I cease 
to dwell in love, and to be all love to friends and foes (no 
roaster how they have used me) then I cease to dwell in 
God. And this is as if a royal personage should descend 
from his throne, and wade to his arm -pits in a puddle to 
pursue a fly, or kill a frog. With what a strange appear- 
ance would he again ascend his throne ! And how shall I 
return from a worse situation to my divine dwelling 
place ? 

Again, have I never received any favours or benefits 
from him ? or. have there never been acts of friendship 
between us? Why, then, is all this forgot in the heat of 
my wrath ? It should be my study, and would be my glory, 
never to forget a kindness, never to remember an injury. 
This may be called a mean spirit by the world, but I am 
sure it is the spirit of Christianity. Moreover, can I sup- 
pose myself so perfect, as to receive so much ill usage, 
and return none ? Then, if I have said or done aught 
amiss in the excess of my passion, as no doubt I have. 
should not I make some allowance for this in the folly of 
my friend ? especially if incendiaries come between, who 
always represent things in the worst light. 
I may be apt to think, that, had my haters the least appear- 
ance of the grace of God about them, I could then frank- 
ly forgive them. But, w r ouid not this be the cruelty ot a 
iiend? If they have no interest in God, are they not dou- 
bly the objects of my most tender compassion ? If a man 
lias lost a hand, will I pity him ? but if he has lost eyes, 
les:s, and arms, will I storm in cruel rage against him ? In 
offending brethren, I must pity the error, and forgive 
them ; but, in offending sinners, I must commiserate 
their very state, and pray for them. And, indeed, this 
would be the only way to render love for hatred, and good 
for evil. Henceforth, therefore, I will carry my bitter- 
est enemies to the throne of grace, and implore the best 
of blessings on my most flagitious foes. 

If a man uses me rudely or injuriously in the rage of a 
fever, I feel nothing for my own maltreatment, but a real 
concern for my frantic friend, and hope the crisis of the 



MISCELLANEOUS MEDITATIONS. 229 

fever will restore him to the use of his reason ; or, if 
another person would gnaw his own flesh to do me a mis- 
chief all the year round, then, with deeper compassion, 
I consider my unhappy acquaintance as a confirmed lu- 
natic, or miserable bedlamite. Even so I should look on 
the man that uses me ill in a fit of passion, as in a mental 
delirium, and pity him ; and on him that maltreats me 
from month to month, and from year to year, as a mental 
lunatic, and commiserate his mournful situation from the 
bottom of my soul. 

If I will not forgive a fellow-creature a hundred pence 
(about poor three pounds !)how can I daily plead with 
heaven to be forgiven my ten thousand talents (twenty- 
two millions sterling !) and yet, unless I am daily favour- 
ed with richer pardons than the remission of any given, 
sum, I am undone for ever. 

As it is noble to prevent the needy with our chanty, 
and not wait tiH importuned, so it is truly noble to for- 
give injuries, though neither desired to do it, nor thank- 
ed for it. When an offending person confesses his fault, 
and begs pardon, it is praise-worthy to pardon, and yer 
we can do no less, because we are victoriows over him in 
his submission. But it is much more noble, from a sense 
of duty, to forgive stubborn offenders, because then we 
obtain a victory over ourselves, which is the best of all 
conquests. 

To indulge rancour and revenge may gratify my unre- 
newed part, but cannot benefit my better part here or 
hereafter ; but to forgive and forget enemies and injuries, 
will be no grief of mind to me when I arrive at the hea- 
venly state, mingle among saints and angels, and dwell 
in the presence of God. 

April 6, 1777. 

Alas! my meditation is not. finished till my antagonist 
is no more ! O how few years bring us to our latter end ! 
and why should we keep our anger forever, and our con- 
tentions while we live? It is comfort to me, that some 
years, ago we were reconciled : and O how feeble is the 
wrath of a mortal, who cannot defend himself from a mo- 
ment's sickness ! Now he is taken up with the great con- 
cerns of the world of spirits, and that for eternity ; and in a 
little I shall also arrive at my fixed state, and be taken up 
*vrith eternal things. O that the precious time, and pre- 
U 2 



230 SOLITUDE SWEETENED; OR, 

cions thoughts, which I employed on what I accounted 
ill usage, had been spent in heavenly meditations ! then 
I had brought meat out of the eater, and sweetness out. 
of the strong. May this be a caveat to me in all time 
coming-, that whatever maltreatment I may get from a 
fellow-creature, quite to overlook it, and to acknowledge 
heaven in all, and to meditate on heaven for all : Thus 
shall I behave like a child of God, and a candidate for 
glory. O how foolish is it to fear a worm or a grass- 
hopper, as if the Most High did not rule over all the chil- 
dren of men ! 

To live in view of eternity would make me think !it^ 
tie of the love or the hatred, the affection or affronts, of 
my fellow-creatures, since in a little they shall go from 
me, or I from them, into the invisible world ; and I can- 
not tell how soon. 

MEDITATION CXXVIL 

WHITSUNDAY, 

il%28, 1773. 

FROM every season of the year, from every period of 
time, natural or artificial, we may learn something. At 
this time, then, the landed proprietors set the whole 
country in motion, and there is a mighty stir to answer 
their demands. Some wealthy farmers care not a farth- 
ing for this critical day, because they are prepared for 
it ; others have plenty both of money and chattels, but 
their money lies so scattered in the country, that they 
cannot command one shilling, and they cannot convert 
their stock into cash, so that for the time their credit is 
like to break, notwithstanding all their plenty. But 
the poor farmer finds tenn-day overtake him, and he 
knows not what to do, or where to turn. Well, let this 
remind the landlord and the tenant, that a day of accounts 
will come, when the lease of life expires, and the great 
Proprietor of heaven and earth will reckon with them 
for all they have enjoyed. Some saints are so clear res 
pec ting their interest in Christ, so rich in his imputed 
righteousnes, so full of heavenly assurance, that they ra- 
ther rejoice than tremble at the day of judgment ; others, 
though in a gracious state, are so encumbered with world- 
ly cares, are so beclouded with desponding thoughts, 
that they cannot collect their evidences for the better 
country, and are afraid that, when they stand in the 



MISCELLANEOUS MEDITATIONS. 251 

judgment, they shall be condemned. But the sinner, 
who is poor towards God, and has nothing provided for 
eternity, not the least evidence for heaven, well may 
tremble and be horribly afraid for the judgment. 

Again, every other creditor will be staved off, and de- 
layed for a time, that the landlord be not disappointed 
of his rents. O that we were thus wise in spiritual 
things ! first to have matters between God and our souls 
on a comfortable footing, and then all other things shall 
run in a pleasant channel. 

Being to clear with the landlord, occasions an uni- 
versal clearance with one another. Even so in the 
day of judgment, not only the sins committed direct- 
ly against God, but injuries against one another, where- 
by he also is oifended, shall be condemned in his pre- 
sence. 

The thoughtless and improvident tenant makes no dili- 
gence till the very term -day comes, and then what run- 
ning from person to person, to borrow but for a few 
days! but in vain, since the same term has overtaken 
them all, as well as him. Even so the foolish virgins, in 
that awful day, will find no oil to buy, but must be shut 
out from the heavenly marriage, for ever to dwell in dark- 
ness and despair. 

Again, some may think themselves richly provided for 
this day, and able to answer all their landlord's demands, 
but how are they confounded to find their bank-bills refu- 
sed, as being forged or insufficient, or their cash cast back 
as being foreign, counterfeit, or too light. Just so, alas ! 
many presumptuous hypocrites will find all their feigned 
righteousness rejected ; proud legalists will find their 
good works, when weighed, miserably wanting ; and all 
who depend on any thing but the perfect righteousness 
of Jesus, will find themselves eternally iost. 

Again, whether we look to town or country, we will 
find the confusion universal; people removing from 
place to place, houses left without inhabitant, and some 
families thrown out, that can scarce find a house to go to ; 
masters changing servants, and fora few days with scarce 
a seivaut to attend them; servants going to new mas- 
ters, and some thrown altogether out of a place ; and 
even young infants, that know not whither they are go- 
:e subjects of the general confusion. May not 
tliis remind us all, whether mastery or servants, house: 



232 SOLITUDE SWEETENED; 01?, 

holders or lodgers, landlords or tenants, that we must all 
soon, how soon we cannot tell, remove from this to the 
invisible world ? Woe to the inhabitant, whether he 
dwell in a palace or in a cottage, who must quit his 
clay tabernacle, without any hopes of being admitted in- 
to the mansions of glory ! Woe to the man vs ho has all 
his lifetime been the servant of sin, and shall find, at 
the awful hour of death, that'eiernal death shall be all 
the wages of his service! The man of gray hairs, who 
is half-dead to this world, and the infant of a span long, 
who knows nothing of a world to come, must go together 
to the silent grave. 

Would he not be an -arrant fool, who, though warn- 
ed away from his farm, and from his house, should 
let the period expire, without providing himself in ano- 
ther, and thus be ca?t out into the open fields at last t* 
Such examples are rare, but instances of a more consum- 
mate folly are fearfully abundant, while numbers, who 
■know that they must very soon drop this mortal frame, 
and quit with all below, give themselves no concern, and 
take no thought how or where they shall dwell through 
an endless eternity. 

Though a time of removal be expected, and provided 
for too, yet when it comes, there is always some unexpect- 
ed hurry and confusion along with it. Just so, though we 
expect death ourselves, or on some of our family, yet we 
may expect to be surprised at last, and taken at unawares ; 
therefore it will be our wisdom not to delay the great work 
orVnaking our calling and election sure, till sickness enfee- 
ble every nerve, and death sit down on our eye-lids. 

The poor farmer, who tugs and sweats to gather his 
masters rent, thinks such gentlemen are the only happy 
persons on the face of the earth ; not considering that 
many men of fortune iind it difficult to keep their in- 
comes and expenses on an equal balance ; that others 
are still more extravagant than opulent ; and that a third 
sort, the worst of all, spend their estates to ruin their 
sou is. It is rare to find in the world those that can use it, 
and not abuse themselves or it ; therefore a golden medi- 
ocrity has been the wishof all wise men in ail ages. 

At this time some monied men have it in their power 
by helping a poor friend, or an indigent neighbour, to win 
a blessing to themselves, and lose nothing at the latter 
£2ieL What blessings, then, should an elect world a&crike 



MISCELLANEOUS MEDITATIONS. 233 

to Jesus, that best, that none-such friend, who for them 
answers all the demands of law and justice, and has got 
their full, their final discharge at the court of heaven, 
from his Almighty Father's hand, so that they have no 
claims, no condemnation to fear, either in this world, or 
in that to come ! 

Lastly, when those who had to remove are snugly 
accommodated in their new houses ; when masters have 
got home their servants, andservants got to their places ; 
when debtors have cleared with their creditors, and 
farmers got their landlord's discharge ; then what a 
sweet calm, serenity, and joy succeed to the late tu- 
mult of thought and whirlwind of anxiety ! Even so, when 
the saints arrive at the mansions of glory, are acquitted 
by the Judge of all the earth, and finally discharged 
from sin and death, then shall they forget their afflictions 
as the waters that flow away, then joy shall crown their 
heads, and songs shall fill their mouth, and they shall be 
satisfied with their own felicity, exult in his salvation, and 
be ravished with his goodness for ever. 

MEDITATION CXXVIII. 

AGAINST MURMURING AT MISFORTUNES. 

May 4, 1776. 

JF Providence is pleased to crush my comforts of any 
kind, shall I make my situation less comfortable by com- 
plaining ? If God chastises me as a son, shall I make 
myself an enemy, by rebelling against the discipline of 
my Father's house ? If heaven sends affliction on me, 
shall I make the sad addition of sin to my sorrow, by 
quarrelling at my sufferings ? If I am not so happy as I 
would choose to be, I should still study to be holy, hum- 
ble, and content, and I shall never be very miserable. It 
is only in the things of time that lam disappointed j and 
what else can I expect, where infinite wisdom has 
pronounced all to be vanity and vexation of spirit ? He 
that lets God go for the creature, may w 7 eli expect storms 
and tempests to blow around him. He that promises 
to himself happiness in any thing under the sun, shall 
every day of his life have one lesson or other to rectify 
his mistake. He that seeks not God in all things, and pre- 
fers not God above all things, and is not satisfied with 
God in the room of all things, may expect vexation in. 



23* SOLITUDE SWEETENED; OR, 

every thing, and shall be happy in nothing. To fathers 
of our flesh we have given obedience, even when their 
own pleasure was the rule of their conduct ; and shall 
we be less submissive to the Father of our spirits, when 
our profit is always in his heavenly plan ? In our choice 
of good things, in OJ.tr requests for bles.sings, we may be 
mistaken, but in his bounty he cannot err, whether he 
gives much or little, this or that, any thing or nothing. 
Surely, I can never think or say that my wisdom could 
have made the world, or myself; how, then, can I think 
that my wisdom could rule the world or myself? That 
cannot be called a misfortune that makes me wiser, or a 
cross that makes me better, or a loss that makes me rich- 
er in heaven, or a disappointment which makes me quit 
■with every creature, and cleave to God alone. If a bur- 
den is tied on my back, which I must carry to such a 
place, the more I fling it from me, it falls down with the 
greater weight, and, instead of getting free of it, it be- 
comes a greater burden still ; but, if I go on calmly, my 
burden grows gradually lighter, by my patience and sub- 
mission, till I get quit of it at la<t altogether. 

Not stupid, butsubirissivCj not dejected, but resigned, 
not combating the means, nor quarrelling with the instru- 
ment, but confessing the first cause, and adoring the 
sovereignty of heaven, is my present duty, and will be my 
peace both now and in time to come. 

There is not an angel of God, nor a saint in glory, but 
approves of the whole conduct of Providtnce; and 
therefore, though so imperfect in comparison of angels 
and glorified saints, yet, through grace, I would wish to 
say, M Thy will be done on earth as it is in heaven ;" and, 
to all that thou hast done, art doing, and wilt do con- 
cerning me, " Amen." 

MEDITATION CXXIX. 

X CAVEAT AGAINST EXCESS OF JOY IN PROSPECT OF 
ANY CREATED GOOD. 

July 24, 1776 

felJCH is the corruption of human nature, even in the 
best, that while we receive the good things of this life, we 
forget the Giver, and idolize the gift- On the one hand, 
we are to think highly of every blessing, who deserve to 
have our very blessings cursed; and we ought to receive 



MISCELLANEOUS MEDITATIONS. 255 

with humble gratitude, every favour, who have forfeited 
alt; but, on tne other hand, we are always to bear in out 
mind these few following reflection:, which will help us 
to rejoice with rnoderation. 

1. Created good is always greater in the prospect than 
in the possession ; while the heavenly bl.ss, like Solomon's 
glory and wisdom, appears still the greater the nearer it 
is approached. 

2. No worldly felicity can enrich the soul ; and many 
a time the happiest men, with respect to the world, have 
the greatest leanness in their soul, and, as their outward 
man flourishes, their inward man decays. 

3. Nothing that we receive in the world can keep us a 
moment longer in it ; but many things which we may pos- 
sesses riches and relations, make us both unwilling and 
unfit to leave the world. 

4. There is always a want in the most perfect, and a 
thorn in the most pleasant, of earthly enjoyments. 

5. Have we a good name? Lying tongues may ruin it. 
— Have we riches? These, however well secured (mind 
this) may make themselves wings as eagles, and fly away. 
— Have we relations, beloved, deserving, and endearing? 
Death may deprive us of them all, and leave us to mourn 
alone. — Have we children? They may die young, and set 
our hearts a hleedii/g; or they may livelong, ana by their 
irreligious life break our very hearts, when we are bowed 
down with years. 

6. He makes a poor exchange, who takes the creature 
for God, or gives God less room in his mind, in bis medi- 
tations, in his affections, that his enjoyments may have 
the more. 

7. Tranquillity of mind, and a smiling conscience, are 
the gift of heaven ; and no enjoyment can bestow them, 
or compensate the loss when gone. 

8. Carnality will spring up at every corner, come in 
with every good thing, and, like Satan among the sons of 
God, intrude itself amidst all the graces of the Spirit ; so 
that we have need to be always on our guard. 

9. The brevity and uncertainty of human life, as it 
should dry the tears of the mourner, so it should moderate 
the joys of all the children of men. 

10. According to the talents put into our hand, ac- 
cording to the gifts of heaven to us, so must we account 
to the sovereign Judge of all 3 and our aptness to misgive 



:j6 SOLITUDE SWEETENED ; OR, 

in every thing, should keep us humble at all times, and 
in all places. 

11. Since infinite wisdom has seen meet to bestow 
very little created good, or earthly felicity, on the greater 
part of his people, this should teach us to possess the good 
things of this life with fear, and to rejoice in them with 
trembling. 

12. To be dispossessed of our possessions, to lose our 
relations, to be dismissed from our posts and employ" 
ments, and to be bereft of all our enjoyments, is more 
galling and irksome^ than never to have liad possession, 
relation, post, or employment. 

13. Created good things, we can neither carry witli us 
to another world, draw comfort from in the hour of 
death, nor secure to our heirs in this world, when we are 
no more ; therefore it is only our vitiated imagination 
that pictures ©ut such scenes of pleasure iu a thing of 
nought. 

14. Confidence in the creature too often accompanies 
the possession of the creature ; yet this is the cut-worm 
at the root of all our enjoyments; for it is in God, the 
giver of all, that all our confidence should rest. 

15. The favour of God is our best inheritance, the 
providence of God is our richest possession ; the one can 
make us happy, in spite of all misfortunes, while we live, 
and the other can attend our posterity, when we are no 
more. 

16. Finally, our wisdom is to seek to enjoy God in all 
things, to see him in all things, and in all things to glorify 
him ; to prefer him above all things, and to be fully satis- 
fied with him alone, in the room of all things, relation?, 
riches, good name, peace, prosperity, health, and life, or 
whatever we enjoy below. 

MEDITATION CXXX. 

THE JOY OF SALVATION. 

Aug. 25, 1776. 

WHAT must the joy of the benighted traveller be, that 
Ins lost his way, and walks every step in terror of his 
life, through the roaring of lions, and yells of wild beasts 
around him, when the light of the morning scatters his 
fears, and the rising sun sends the beasts of prey again to 
their dens ? What must the joy of the mariner be. tfeit &.a* 



MISCELLANEOUS MEDITATIONS. 237 

Sustained a terrible tempest, while the heavens above 
opened in thunder and lightning, and the ocean raged 
around in high swelling surges, till his vessel was a very 
wreck, and he expected to be buried in every returning 
billow, when at once the storm is changed into a calm, 
his native country appears in sight, and he arrives sale at 
his desired harbour? What must the joy of that person 
be, who banished into cruel exile, has a long time dwelt 
with savages, or beasts of prey, when recalled by a royal 
edict, and invited to dwell among his brethren, and in his 
father's house ? ^ r hat must the joy of an indigent man be, 
who, oppressed with poverty, could never call aught his 
own, when he finds a treasure so rich, so immense, that 
thenceforth he shall be accounted the most opulent man 
in the country ? What must the joy of the rebel be, who, 
being outlawed, and a price set upon his head, skulked in 
continual fear, and trembled at every breath of wind, 
when the royal pardon gives him his life, restores him to 
favour, and admits him to his sovereign's presence ? 
What must the joy of the valiant soldier be, who, having 
stood long in the field of battle, engaged troop after troop, 
■till faint and fatigued almost to death, yet conquers all 
his foes at last, clears the field, and returns in safety to 
the spoil? What must the joy of that man be, who has 
been chained to strife and contention for many years, 
when blessed with peace around, peace in his own house, 
and peace in his own mind? What must the joy of those 
affectionate parents be, whose only son is delivered from 
the jaws of deatli ? of that loving husband, whose amiable 
wife is as it were restored to him from the dead ? What 
must the joy of the prisoner be, who has long been confi- 
ned to a loathsome dungeon, a stranger to the light of 
day, the sweets of society, and the visits of his friends, 
when set at perfect liberty, to walk in the light, and en- 
joy himself with his friends ? What must the joy of the 
stranger be, who has walked whole days over burning 
mountains, around terrible craters of thundering volca- 
noes, trembling, lest he sink amidst the latent flames, or 
perish by some sudden eruption, when he finds himself 
safe on the fragrant plain, and charmed with the vine- 
yards that spread around him? What must the joy of the 
bankrupt be, whose generous friend pays all his debts, 
brings him out of jail, and allows him a fund that he shall 
never want again ? What must thejoy of the infirm, bed- 



2S8 SOLITUDE SWEETENED j OR, 

ridden patient be, who has long turned his face from the 
world, and toward the wail, beheld the grave as his solita- 
ry lodging, and taken his farewell of the children of men, 
when raised from his bod of languishing, his health re- 
covered, and his youth renewed as the eagle's? What 
must the joy of the criminal be, who, guilty of some atro- 
cious crime, has been condemned to lose his life, and, on 
the appointed day, amidst assembled thousands, is led 
forth to execution ; when lo! a post, swift as the wing& 
of the wind, arrives with a royal pardon, that swells hi$ 
breast with transport and surprize, and saves him from 
death ? What must the joy be of persons besieged, and so 
straitened, and reduced to famine, that they are compel- 
led almost to eat the flesh of one another, or their own? 
when the siege is raised, and plenty pours in at every 
gate ? What must the joy be of one journeying over 
burning sands, scorched .with the sun, and parching with 
raging thirst, till like to fall down dead, when a crystal 
fountain or flowing stream appears before him ? What 
must the joy of a beggar be, vvhen admitted heir to a 
wealthy prince I What must the joy of a slave be, who, 
though loaded with chains, has often felt the rod of cor- 
rection, wlien he sees his fetteps knocked off, his vile rai» 
ment taken away, himself clothed in scarlet, a crown put 
upon his head, a sceptre in his hand, and himself proclaim- 
ed a king ? Such, and much more, is the joy of salvation, 
where sinners are made saints, worms rise into apgels., 
and men are made like unto God. 

MEDITATION CXXXI. 

ON VISITS. 

Sept 5, 1776. 

10 make and return visits is both friendly and fashion- 
able; but it is sad, that too often, when we commence 
the visitant, we drop the Christian. How melancholy 
that it cannot be known whether we be Turks or Chris- 
tians, but by our posture at table ! Where the entertain- 
ment is remarkable for nothing but noise and nonsense, 
loud peals of laughter, puns, and buffoonery, it is a poor 
welcome we give to our guests, and a shameful return we 
make to our host. If at one table we find profanity, at 
another folly, he that visits least will suffer least. & 
whole day spent in mirth, md not one word in any efts- 



MISCELLANEOUS MEDITATIONS. 239 

course abont religion, and not one thought of God in any 
heart, is an awful blank, and a sad waste of time. 

Though at a friendly feast, or social entertainment, we 
tio not meet to preach, yet we should always meet to im- 
prove one another in useful knowledge ; and a serious 
" word fitly spoken" might shine u like apples of gold in 
pictures of silver." Such a conduct might, at some times, 
though not often, produce the laugh against us; but the 
approbation of heaven, and the testimony of a good con- 
science, will easily balance tins. If our company be 
Such, that we can get nothing serious introduced, let us 
rejoice that they cannot prevent our ejaculations to God, 
and, in our meditation, let us now and then retire to con- 
Terse above. 

In how many houses, at how many tables, may lc%abod 
be written, Religion is not here * the glory is departed ! 
Whatever table our Saviour, when on earth, sat at, he was 
sure to enrich it with some heavenly dishes, and fed his 
audience with sacred truth ; so it should be our constant 
endeavour never to come away the worse of any compa- 
ny, but the better; never to leave any company the 
worse of us, but the better. Why should not our grace, 
as well as the impiety of others, like the rich perfume, 
bewray itself, whether we will or will not? Every where, 
and every time, at home or abroad, whether we eat or 
drink, receive or return visits, and in every company, we 
should do all to the glory of God ; who gives us all that 
we enjoy below, and will at last make us sit down at the 
marriage-supper of the Lamb, where, the converse shall 
enlarge, delight, and ravish evermore ! 

MEDITATION CXXXII, 

THE ANGUISH OF DAMNATION. 

Oct. 15, ir?g. 

HOW must their breasts beat, and hearts throb, who 
are cast into a den of lions, while the savage monsters 
tear off their flesh, and break their bones iu pieces ! How 
bitter must the cry of Egypt have been in that memora- 
ble night, when, in every house, the first-born of man and 
beast Jay breathless, and the doleful lamentation was 
echoed from border to border, and from one end of the 
land to the other! What must the consternation of 
Sodom's inhabitants have been, when tire and brimstone 



240 SOLITUDE SWEETENED; OR, 

was rained from those heavens that used to send down re- 
freshful showers, and where fields of blue ether delighted 
the eye ! How great must the astonishment have been of 
thesnrviving Assyrians and their king, when in the morn- 
ing they found their mighty army only a multitude of dead 
corpses! What must the sorrow of that man be, who, 
falling under his sovereign's dispieasure, is banished from 
his nearest connections, aud dearest friends, into perpetu- 
al solitude, or the society of monsters and savages ! What 
must the pangs of those parents' hearts be, while their 
tender offspring are shrieking, groaning, dying, by cruel 
deaths, under the bloody ruffians ! What must the sister, 
the mother, the wife, feel on the shore, while the ship that 
carries the brother, the son, the husband, dashes on the 
rocks below, and they perish, as it were, in their 
presence ! What must the horror of the devoted wretch 
be, who stands and sees the fire kindling which is to con- 
sume him to ashes! What must the terror of a city taken 
by storm be. when, in every street, young and old, man 
and woman, perish by the sword, and the air is filled with 
screaming, lamentation, and groans! What must the 
amazement of that devoted village be, while from the 
burning mountain the dreadful lava rolls irresistibly 
down, and covers and consumes whatever stands in its 
way ! What paleness of countenance, what trembling of 
limbs, what faintness of heart, must attend the carnage of 
a field of battle, by an inexorable, but victorious foe ! 
What must the inhabitants of a city feel, when awaked at 
midnight with the sound of fire in every quarter, when all 
they have blazes before them, and some of their dearest 
friends roar for help, but perish in the flames, while the 
conflagration is succeeded by a terrible earthquake that 
shakes the world to its foundation, so that the ground 
cleaves asunder, swallows up inhabitants and city, and 
closes her mouth, that they are seen no more ! Such, and 
ten thousand times worse, is the anguish of damnation, 
when all the Christless multitude shall be punished with 
everlasting destruction from the presence of the Lord, 
and from the glory of his power ! 



MISCELLANEOUS MEDITATIONS. 241 

MEDITATION CXXXIII. 

SOVEREIGNTY. 

March 25, 1777. 

10 God, who rules in heaven and earth, belongs a su- 
preme power, and undisputed sovereignty over men and 
angels. He who is the Creator and Preserver of all, may 
certainly dispose of all as he pleases. And because we 
iiave a near and dear interest in some things, it can never 
supersede God's better right both to them and us. He 
t>estows blessings on us, at that we do not quarrel ; but 
lie removes them, and at this we murmur ; yet his right to 
take is the same as to give. We may smart, but we can 
never suffer injustice under his hand. Much of our pair*, 
and most of our disappointments in the world, rise from 
our circumscribed views of heavenly sovereignty. We 
think that heaven should follow that plan of government 
that pleases us best. And yet he gives not account of any 
of his matters, and still he does all things well. 

Moses begins to deliver his brethren, and smites an 
Egyptian; yet sovereignty sends him forty years to a 
strange country, and adds forty years heavy bondage to 
the Israelites. The kindness of God sends Joseph into 
Egypt, to preserve his father's family alive; yet sove- 
reignty sends him in such a way, that old Jacob seems to 
go mourning to the grave, and he that had been favoured 
with the most heavenly dreams, dreams not a word all 
this time of his beloved son. Jephrhah conquers his foes, 
but providence meets him with a sharp trial in his only 
daughter, w r ho, at best, must never be married. The fa- 
vour of heaven enriches Job, but sovereignty permits Sa- 
tan to spoil him of all. David is anointed king, but ere 
lie comes to the throne, he is sometimes driven almost to 
despair of his life. The Jews have liberty to rebuild their 
temple, and yet, through the malice of their foes, it is re- 
tarded a long time. John, our Saviour's forerunner, after 
baptizing thousands, loses his head through the malice of 
a woman. Josiah, one of the best kings, is slain in battle 
in the prime of his life. Zechariah is stoned to death for 
reproving, in God's name, the transgression of his law. 
And the apostles, who were the salt of the world, were 
hungry, thirsty, naked, buffeted, without habitation, 
made as the filth of the world, and the ofTseouring of aft. 
X 2 



242 SOLITUDE SWEETENED J OR, 

things! And all these things were ordered by divine 
sovereignty. 

We allow that death must separate friends some time,, 
but sovereignty will take from one parent the child of a 
span long, from another the weaned child, from a third a 
pretty boy, from another the promising youth, and from 
another the comfort of his hoary hairs. Into one family 
death never enters, but it flourishes up to manhood, and 
wholly survives the aged parents ; into another, death 
thrusts his iron hand, and carries one away ; from a third, 
he snatches a complete half of the dear little ones ; and 
of a fourth he takes them all but one ; while from another 
he takes one and all. But to give and take health and 
wealth, friends and relations, blessings and mercies, at 
his own time, and in his own way, is a part of the plan of 
God's government of the world. Therefore, we should 
always expect to be deprived of what we possess, m a 
moment, or to be prevented with blessings suddenly, as 
streams of water in the south. — Could we commit all we 
have, all we are, and all we wish, into his sovereign hand, 
to do with them as he pleases, our concerns should be as 
secure, and our souli much more tranquil. 

If in sovereignty God has passed by some, and chosen 
me to a crown and kingdom, which in a few years I shall 
be possessed of for ever, what though he pass by me, and 
bestow on those the comforts of this life, which in a few 
years they must be dispossessed of for ever? Though 
thy providence should both perplex and pain me, I will 
never complain. I may sin in my desires, but thou wilt 
not injure me in thy determination. It shall please me 
that thou dost all thy pleasure, and my will shall be 
swallowed up of thine. I have forfeited every felicity ; 
how, then, can I expect to begin heaven on earth ? 
The prospect of heaven may make me triumph over eve- 
ry trouble, every trial, every disappointment in time. 
In a little I shall be so happy, that I shall almost forget 
that ever I had less felicity. Such is my confidence in 
thy wisdom, such my dependence on thy powerful arm, 
such my expectation from thy fatherly kindness, that I ac- 
quiesce in all thou doest,and desire to be wholly at thy dis- 
posal in all I am, in all I have, and in all I desire. What I 
know not now, why at such and such a time I lose a frieud, 
why I meet with such and such a disappoiatmeot, why such 



MISCELLANEOUS MEDITATIONS. ^4o 

and such a cross is laid on me, I shall know hereafter, one 
time or other ; or I shall know one time or other that 
it was good for me that I have been afflicted ; and when 
time is no more, I shall know that he hath done all things 
well. 

MEDITATION CXXXIV, 

THE VICTORY OF FAITH. 

Sept SO, 1777, 

i O him that believeth, all things are possible," said 
lie who cannot lie. Why then, have I so many fears 
about many things? Would I not cheerfully commit 
the lot of my friends to the providence of God ? Why, 
then, not commit the hearts of my nearest and dearest 
relations to the grace of God? Cannot he who command- 
ed the fight to shine out of darkness, shine into their 
hearts, to give the light of the knowledge of his own 
glory in the face of Jesus ? Is God more niggardly of the 
graces of his spirit, than of the good things of his provi- 
dence ? Does he prevent with his common kindness 
the creatures he has made, and cannot he prevent with 
his special grace the souls lie has created ? To him on 
the throne of his power every creature may look up for 
protection and supply ; but to him on the throne of his 
grace, we may come with boldness, for grace, the best 
of blessings, to ourselves, our friends, our acquaintance, 
to our enemies, to all. To act strong faith in the 
most important matters, glorifies God most ; and the 
salvation of mine own soul, and the souls of my dear 
friends, is of all matters the most important. While I 
seek the salvation of my friends, I seek the glory of 
God. for in their salvation he is glorified. Then, with 
all the eagerness of desire, with all the importunity of a 
poor supplicant, with all the boldness of faith I plead, 
I wrestle, I implore, that the souls of these my dear 
friends may believe in the Saviour who came to seek and 
to save the lost, 



244 SOLITUDE SWEETENED ; OB, 

MEDITATION CXXXV. 

THE NECESSITY OF AFFLICTIONS WHILE WE LIVE. 

Aug. 2£, 1778. 

THIS very subject, twenty years ago,* has employed 
my pen ; and, whether I write or not, I expect afflictions 
of one kind or other while in the body. Our afflictions 
may put on different appearances, according to the dif- 
ferent periods of our life, but they will attend us as close 
as the shadow does the body. As long: as I dwell in Me- 
sech, I may expect w r ars ; as long as I attend on sin and 
vanity, vexation and trouble will attend me. As I can- 
not be perfect in holiness while out of heaven, so I can- 
not be perfect in happiness while absent from God. I 
smart in my sufferings, I feel in my afflictions ; but that 
I should sin before I suffer, offend before I am afflicted, 
should make my inmost soul to smart. I have reason to 
fear that I am a very stubborn son, that I need so much 
correction ; but it affords me comfort that lam not dis- 
owned as a bastard, but endure chastisement as a son. 
He that has no long journey before him, but sits still in 
his own house, may escape the tempest, and hide himself 
from the storm j but he that sets out for another coun- 
try, cannot expect always to walk on the flowery cham- 
paign, or in the pleasant sunshine, but shall find a river 
to cross, and a mountain to climb ; shall have darkness 
around him, and thunders roaring above him, the tem- 
pest attending his steps, and the storm dashing upon him ; 
and perhaps enemies waylaying him : So it is with the 
traveller heavenward, for through much affliction, and 
many tribulations, we shall enter into the kingdom. 

Again, affliction is as necessary for the health of the 
soul, as exercise for the health of the body. — Lay a man 
down upon his bed, and let him never lift his head but to 
eat and to drink, how soon would he become good for no- 
thing, yea, and lose his own health ? Just so, let the 
saint have no afflictions, and his graces shall soon grow 
languid, and his soul sick and feeble ; but affliction 
raises us from our sloth, makes us run to God, call in the 
divine assistance, see the vanity of the creature, and long 
for the heavenly state. u The wicked have no changes f 
well, is their heart filled with glowing gratitude to the 
* See Meditation XXXIX. 



MISCELLANEOUS MEDITATIONS. 245 

txo3 of their mercies ? No, but strange to tell, " there- 
fore they fear not God !" On the other hand, the saints 
are afflicted, and they cleave to God, and keep his sta- 
tutes better than before. 

Corruption is so interwoven with our frame, that in 
every station, and toward every relation, we may of- 
fend ; but providence has so ordered it, that in every 
station, and frem every relation, afflictions of one kind 
or other will come ; and if they correct us where we 
err, and mortify our corruption, we ought to welcome 
them. 

The school of tlie cross is the school of light, and there 
must all the children of God be taught in their non-age, 
to fit them for the perfect state of glory. An ignorant 
person that sees the mariner heaving such a weight of bal- 
last aboard his ship, would suppose he iutended to sink 
hex a sea ; just so, whatever the world may think, the 
troubles and trials of the saints shall never sink them, but 
keep them from being overset by every squall, that they 
may arrive with safety at the haven of rest, having their 
anchor fixed within the vail. 

MEDITATION CXXXVI. 

GIBEON MAKING PEACE WITH ISRAEL. 

Nov. 8, 1779. 

▼VhEN Israel came out of Egypt to take possession 
of the promised laud, every thing about them was mar- 
vellous and instructive. They approached the land of 
promise in the time of its greatest plenty, to w*t, in 
harvest, but at a time when Jordan seemed to forbid 
their entrance, by overflowing all his banks. But the 
same power that divided the Red Sea when they came 
ont of Egypt, divides Jordan that they may enter 
Canaan. Just so it shall fare with the Israel of God. 
Death shall not keep them from their Father's house ; 
and when they enter their heavenly inheritance, they 
shall rind all fulness, even an eternal harvest of glory ! 

The devoted nations might think themselves secure 
from the armies of Israel, while Jordan, bursting over 
Iiis banks, remained such a mighty barrier; but what 
madness seized them, to combine for battle againsta peo- 
ple before whom Jordan's rapid stream recoiled back, 
and let them pass over dry shod I This madness is only 



246 SOLITUDE SWEETENED ; OR, 

equalled and exceeded by sinners who defy Omnipo- 
tence, amidst the bright displays of his power, challenges 
the Eternal to combat, and ran on the thick bosses ot 
his buckler. 

When, then, men of such an insignificant city as Ai 
put three thousand of the conquerors to flight, and* 
made them leave thirty- six of their heroes dead behind 
them, it might perhaps raise the drooping spirits of the 
Ganaanites, and confirm to them, that their foes were not 
invincible. But, when they hear that Ai is smitten, all 
the kings on tiiis side Jordan, in the hills and valleys, of 
every people, and from every quarter, forget their for- 
mer animosities, and jarring interests, and unite against 
the common foe ! This has been the case in all ages of 
the world, that the powers of the earth have combined 
against the people of God, and in slaying the saints, 
like Herod and Pilate, have been reconciled among them- 
selves. 

But, while this league is forming, Gibeon, a royal ci- 
ty, makes peace with Joshua. Here I speak not of the 
cheat with respect to the chiMren of Israel, but of the 
change with respect to the Gibeonites, full of noble les- 
sons and instructions. The inhabitants of a free, a royal 
city, are made hewers of wood, and drawers of water, 
for the house of God. But the meanest employment in 
the palace of a king is honourable ; how much more in 
the house of the King of heaven ! Better serve in God's 
house, where there is safety, + han enjoy the freedom of 
Gibeon, that ends in destruction. 

Though the men of Gibeon seem chief in the embas- 
sy, yet they forget not three other cities, where their 
countrymen dwelt, and all are included in the league. 
So those that seek mercy for themselves at the throne of 
grace, will not forget their friends, their acquaintance, 
their fellow-creatures. In the prayers of every Chris- 
tian, the salvation of souls, and the prosperity of Zion, 
will find a place. 

The same tidings came to Gibeon, and the kings, but 
had different effects ; the kings prepare for war, but 
Gibeon sues for peace. Just so, the gospel softens some, 
and hardens others ; is to one the savour of life, to anoth* 
er the savour of death. 

When the kings hear that Gibeon has made peace with 
Israel, they resolve to attack Israel in their new allies. 



BtfSCELLANEOUS MEDITATIONS. 247 

-perhaps under pretence of breaking the league, and de- 
serting the common cause. Thus, when a soul leaves 
the service of sin, the men of the world, and the powers 
*>f darkness, immediately set upon him, and attack Christ 
in his members. 

Gibeon is no sooner in safety by being at peace with 
Joshua, than she is in danger by the kings around her. 
So, when a soul has peace with God, he may expect per- 
secution from the world, and through much tribulation 
to enter into the kmgdom. 

The kings make war against Gibeon, and Gibeon, who, 
a few days before, was among the accursed Canaanites, 
.can fiow send to Joshua, " Slack not thy hand from thy 
.-servants, coxje up quickly, and save us." This is a sur- 
prising change of circumstances, but disappears before 
that change, when he who was lately of the family of 
hell, can send <iu cry of -faith to heaven and say to Je- 
hovah, ■' Slack no! tlry hand from thy servant, from thy 
son, but come and save me.' 

Joshua and his chosen warriors attend, ami deliver 
their new allies, from their formidable foes; and, in de- 
stroying the rive kings that intended to sack Gibeon, a 
mighty wonder takes place ; the sun-stands still in the 
midst of heaven, ami lengthens out the day, to complete 
the glorious work. But, in the work of our redemption, the 
Son of God comes down, and shines the Sun of Righteous- 
ness in our hemisphere, and will shine through all the 
gospeUday, till our spiritual enemies are cut off, and we 
put Our feet on the neck of all our foes. Then shall we 
dwell securely in the land of promise, and serve for ever 
in the house of God. 

MEDITATION CXXXVII. 

ON THE AUTHORS FIRST USING GLASSES. 

Feb. 27, 1780. 
3j-0W those that look for me look out at the windows 
begin to be darkened; a sure presage that they shall 
shortly be closed iu death. It is time now that the things 
of this world should lose their charms, when I must look 
at them through glasses ; and high time that heavenly 
things should ravish me, since lam so near a future state. 
Though my sight needed no such assistance I might 
soon sleep in death. But, by my growing blindness. I 



248 SOLITUDE SWEETENED ; OR, 

may see, that 1 must soon cease to behold man, with the is. 
habitants of the earth. When the ear grows deaf, the taste 
dull, the limbs weak, the grinders few, and the eyes dim, to 
be still charmed with sensual things, is a case melancholy 
beyond description. The young and strong, since they 
know that they are mortal at every period of lite, should 
never be surprised by death; but, for an old man, whose 
senses begin to fail, to be taken at unawares by death, 
is consummate folly. 

In proportion as my sight fails, I must hold objects 
more distant from me, in order to collect the rays, and 
view them distinctly ; which may admonish me, that the 
longer I live in the world, the things of time should be seen 
as standing at greater and greater distance from me ; 
that a final separation between us must ere long take 
place ; and that therefore my meditations should be di- 
rected towards another state. — If my eye has not been 
satisfied with seeing good, by this time it may be fa- 
tigued with scenes of vanity and sin, and has cause to 
long for nobler prospects. 

Instead of being struck wholly blind by my advance 
into years, I am only deprived of so much sight, to teach 
me to prize and improve what is left, and prepare me for 
losing the remainder in death. While I bless heaven for 
this invention, which makes old age so comfortable, I be- 
wail the wastes of my youthful period, which I cannot 
now recall; but, could I call to the youth of every sta- 
tion, and of every land, I would say. Read much, read seri- 
ously, read for eternity, while your sight is in its prime. 
It is affecting to carry mine eyes in ray head, and my 
sight in my pocket, since if I go abroad without my glass- 
es, I cannot read a word in the book of life till I return ; 
but then, let me have my memory stored with the word 
of promise, the words of the Holy One. 

Such is the vanity of our mind, that we study to con- 
ceal owr decline in life from our fellow-creatures, who 
suffer in the same decline, and perhaps are also struggling 
to conceal it ; but, by our use of glasses, we proclaim to all, 
our walking on the margin of the grave, and that we are 
grown old. 

If accustomed to glasses awhile, I may perhaps forget 
these reflections, and the growing frailty of my frame; 
but, let me never put the glasses on my nose, without 
minding that death will shortly lay his hand on mine eyes, 



MISCELLANEOUS MEDITATIONS. 249 

and close them up for ever. O ! then, as the eye of ray 
body grows daily more dim, may the eye of my soul grow 
daily more bright, and forbearing to look on the things 
which are seen, which are temporal, fix on the things 
which are not seen, and which are eternal. And when 
the day comes in which I shall take the last glance of 
created things, the parting look of all my friends and re- 
lations, however near and dear, may my soul, in the 
broad day of eternity, in the noon-day beams of glory, 
lift up her unclouded eye, and feast on all the perfections 
of God, on all the beauties of the Lamb, and be like 
him for ever, because she sees him as he is. 

To some old men their sight returns again, but their 
youth is departed for ever : So is it this day with me ; 
my youth is gone, and I am well advanced in life, and in 
the view of a better life, would bid farewell to this, and 
welcome old age and death. 

The various periods of life that are marked with decline, 
are but like the stages and mile-stones by the way, that 
tell me how near lam to my journey's end, to my Father's 
bouse ; and this of which I now write, is one of the last 
stages. But, no matter how frail this body grow, which 
is to be fashioned like Christ's glorious body, and made 
spiritual, incorruptible, and immortal ; no matter how 
dim this eye grow, that is soon to see God in mine own 
nature, and, thus strengthened, gaze with growing won- 
der, and unabating vigour, on all the glories of the high- 
er house ; no matter how these limbs totter, that are to 
stand eternally before the throne. O how I triumph 
in the decline of nature, and, amidst the storms of win- 
ter, sing of eternal summer from the smile of God ! 
The horrors of the grave, the pangs of my last sickness, 
and the groans of death are all but shadowy, imaginary 
evils, compared with those substantial glories that wait 
to be revealed on the back of them. No matter, though 
troubles and trials though men and devils, though earth 
and hell, like an army of enraged enemies, attend me to 
the very gate of glory. Omnipotence shall defend me 
while in the enemy's country ; and, when admitted into 
bliss, over the wall of heaven, I shall bid defiance to all 
the furies of hell, and, entering into the joys of my Lord, 
1 shall join in the endless hallelujahs of the hosts of the 
redeemed. 

Y 



250 SOLITUDE SWEETENED ; OR, 

But when the sinner's sight begins to fail, what can he 
expect? when his eyes are shut in death, what can he 
hope for, but to see all the horrors of the pit, all the sad 
spectacles of damnation, and all the storms and tempests 
of God's wrath, pouring upon him through an endless 
evermore ? 

MEDITATION CXXXVIII. 

ON CASTING OUR CARE ON GOD. 

April \Q, 1780. 

IJAILY, by my anxious cares, how do I discredit these 
som-comforting, soul-composing truths, that God cares 
for his people, that their concerns are his, and that he- 
keeps them as the apple of his eye ? Did a kind-hearted 
Samson go along the way with me, and take my burden 
from my back, and bear it on his robust shoulders, would 
it not be impertinent to run up every now and then, to 
bear up the burden, though forbidden, and convinced 
that he could carry me above my burden? Just so, God 
has commanded me to cast all my care on him, with this 
sweet assurance, that he caretb for me. And he has rid 
more need of my care joined to his care, than he has need 
of my assistance to support the pillars of the world. Though 
roiling my burden on the Lord doth not supersede a mode- 
rate care, and the use of lawful means, yet I am so to 
cast my cares on God, as if I had no more concern with 
them. O how iinliko a child of God, an expectant of 
glory, to have so many anxious cares, and disquieting 
forebodings, about the things of lime, under the pleasing 
hope, of a happy eternity ! My cares may multiply, my 
concerns may grow, but can never be too many for God. 
He has borne the cares of his church and people through 
many generations, and well may I cast all mine on him. 
God's care of me is always productive of good ; but my 
distrust avails nothing, but gives present pain, and fu- 
ture disappointment. — When God kindly claims it as his 
province to care for me, why should I encroach ori his 
province, by caring for myself? He is a Rock, and his 
work is perfect, without my anxiety. The stronger my 
faith is in God, I will have the less care about myself. 
When I care foi myself, I am distracted with doubts and 
unbelief; but, v hen I cast my care on God. in the 
act irs of a vigorous faith, I have peace and composure 
of soul. 



MISCELLANEOUS MEDITATIONS. 251 

Did the king of Great-Britain send me a message, 
* Make yourself happy, for I will provide for yon and 
your's,' should net I rely on the royal promise, and think 
myself secure ? Then, is the promise, the compassion, the 
treasure, and the raithfulness, of the King of heaven, less 
to be depended on than of any earthly king? His care 
has been extended to a numerous race of my ancestors, 
since Japheth left the ark, and through Pagan darkness, 
and Popish delusion, has brought me to the clear lignt of 
the gospel; and to this unerring care, both with respect 
tosouland body, I 'nay well commit my posterity to the 
end of time. His care fashioned me in my mother's 
womb, and will not forsake me, now that I am near 10 be 
laid in the bowels of the earth. 

I know not how Jar I should extend my care, because 
I know not how long I shall live. Now, my cares are 
mostly for events and times to come, and yet I cannot 
boast of to-morrow ; therefore, as no time is mine but the 
present, so I should have no anxieties for the future. 

If I should eat the flesh off my bones with care, it 
would not alter the plan of providence toward* me ; 
therefore, strong faith, and entire resignation to the dispo- 
sal of heaven, are both my indispensable duty, and will be 
my best wisdom. 

" Be careful for nothing,* is a command as large and 
extensive, as it is kind and gracious ; that is, have no anx- 
ious concern about future period, or apparent losses, 
about friends and relations, about wife or children, widow 
or orphan, house or home, food or raiment, poverty or re- 
proach, sickness or death. 

So often has mine own care produced nothing but pain 
and disquiet, that it is high time for me to be ashamed of 
it, and to give entirely up with it. And so often has the 
heavenly care done wonders for me, watched over me 
for good, and done all things well, that on him I may cast 
my every care with confidence and joy. 

MEDITATION CXXXIX. 

THE AFFECTION OF A PARENT. 

Aug. 17, 1780. 

NOW that I am a father, and know the affection of a 
parent, would I not defend from every danger, would j 
not bestow every good thing, would I not implore every 



252 SOLITUDE SWEETENED ; OR, 

blessing, on my tender offspring ? Would I not rear and 
cherish their infant state, correct and educate their clnld- 
liood, inspect, reprove, admonish their manhood ? Would 
I allow the dear little creatures to play with sharp poin- 
ded knives, to sport on the brink of a rapid stream, or 
dance about a pit's mouth? Would I permit them to hold 
in their hand the berries of the deadly night-shade, or to 
put a cup of poison to their tender lips? However indul- 
gent, would I suffer them to refuse my commands, or spit 
in my face? And, if they laboured under any disease that 
threatened their precious life, what pains or expenses 
would I spare to procure them relief? If assured that a 
physician lived somewhere, that could heal them without 
fail, would I not send to the utmost corner of the land ? 
would I not travel to the ends of the earth ? 

But, hear me, O parents! and let me hear myself; if 
our affection end here, we are monsters of cruelty. 
W^ouM we pluck them from tire and water, and yet per- 
mit them to plunge into the fire of hell, and lie under the 
biilows of Jehovah's wrath? Will we snatch from then* 
sword, pistol, or knife, and allow them to wound them- 
selves to the very soul with sin ? Will we chastise their 
impertinence to us, and wink at their spiting in the very 
face of God, by open acts of sin ? Are we fond to have 
them early well bred to men, and yet let them live in the 
neglect of prayer, which is the highest disrespect that 
can be put on the Author of our being ? In a word, is 
this the sum of our kindness, is this the height of our ambi- 
tion for our dear children, to see them happy in time, 
flourishing in the affairs of this life, though they should be 
miserable beyond description through eternity itself? 
Will their bodily pam excite our sympathy, and will we 
do all in our power to have their diseases healed, and yet 
fe< 1 nothing, though their souls pine under sin, and they 
suffer all the pangs of the second death, nor bring them 
in our prayers to the Physician of souls, to the Saviour of 
sinners? 

Then, were my children ever so many, I have but one 
request for them ah, and that is, that they may fear and 
serve God here, and enjoy him for ever. No matter 
though they sweat for their daily bread (this is entailed oa 
all mankind) but let them feed on the hidden manna; let 
them toil and spin for their apparel, but 1st them be' 
covered in the surety's righteousness. How would I 



MISCELLANEOUS MEDITATIONS. £53 

count my house renowned, and my famiiy ennobled, if 
there sprang from it, not ministers of state, princes or 
kings (let potsherds of the earth strive for earthly things) 
but pillars for the temple of God in glory, and such as 
should stand in the presence of the Prince of the kings of 
the earth, when time is no more. 

Again, whatever bowels of compassion I feel towards 
my tender offspring, such pii> wiii the Lord show to. 
wards those that fear him. And though I will not give 
my child every thing it cries for, or is fond of, yet as I 
will give it what I know to be good for it, so will our nea- 
venly Father deal with us ; why, then, are we so often on 
the fret? 

Again, how does a child confide m his parents? To 
them he makes all his complaints ; be has not the least 
doubt of their affection ; he boasts of their protection to 
his playfellows, and thiuks himself safe in their presence. 
Why, then, should the children of our heavenly Father, 
the sons of adoption, not bring all their complaints to 
God, rely on his love, boast of his protection, and con- 
clude themselves safe under the conduct of his unerring 
providence ? 

MEDITATION CXL. 

ON BEING CREATED A PEER. 

Feb. 27, 1782. 

D/lX readers, no doubt, will be surpribed at my singular 
exaltation j and no wonder, for I stand astonished at it 
myself; the more so when I reflect, that I have never 
rendered to king or country any remarkable servi; es, 
that can claim this as a reward. But it is. not ihe first 
time that the poor have been raised out of the dust to 
high honours, and lifted from the dung-mil to sit with 
princes. 

A peer of Great-Britain, then, is a «reat man, and takes 
his seat in the house of lords; — has access, free access, in- 
to tiie king's palace, and into the king's presence , — has a 
vote in the affairs of state — and letters post-free.— Nor 
can any creditor arrest him, being a member of parlia- 
ment, for any debt. — He has rank and precedence accor- 
ding to the time of his creation. — His king may visit him 
without any stain to his majesty. — And Ins children have 
rank among the children of other nobles. 
Y2 



254 SOLITUDE SWEETENED; OR, 

The world will now account me extremely happy ; but 
I must swell their wonder, and raise their astonishment 
still, while I tell them, that my peerage is spiritual, hea- 
venly, and divine. My heart would not greatly beat with 
joy for a British peerage ; but here I have cause of end- 
less exultation ; for henceforth, 

1. I take my seat among the saints of God, among the 
angels of glory ; being come to the city of the living God, 
a place infinitely more noble than the house of lords, to 
an innumerable company of angels, and to the general as- 
sembly and church of the first-born. 

2. I have boldness to enter into the holiest by the 
blood of Jesus, and palaces of kings are too often sinks of 
sin ; yea, to bring ail my petition? to this Ring of heaven 
©n his throne of grace, who in the time of trouble (and 
what is human life but a ti»e of trouble?) shall hide me in 
Lis pavilion, and at last admit me into his royal palace 
with gladness and rejoicing, there to abide for ever. 

3. A vote in the affairs of state! This sounds like blas- 
phemy, had not the King of heaven himself said it : " Ask 
me of things to come, concerning my sons, and concer- 
ning the works of my hand, command ye me." And to 
]\ o-es, " Let me alone, that my wrath may wax hot ;" as 
if God would not be wroth, without permission from a 
praying saint. And indeed, at last, as assessors with the 
supreme Judge, we shall judge the world and angels, 

4. Promises come all free from heaven, and petitions 
and prayers are all sent free to heaven, through the hands 
of the glorious Intercessor. Our requests for ourfriends, 
though removed to the ends of the earth, can be answered, 
when our friendly correspondence is often interrupted 
and uncertain. 

5. 1 shall never be arrested by law or justice, because 
my debts are all discharged ; and the Son having made me 
free, I am free indeed. Even death, that king of terrors, 
and sergeant at arms, that takes nobles, princes, and 
Icings into custody, shall never arrest me ; for Iip that 
has ennobled me has promised that J shall never see 
death, never feel the sting of death, never be hurt of the 
second death. How many princes and kings would give 
their ciowns at their last moments for this heavenly 
privilege ! 

6. Though once poor and grovelling on the dunghill, 
yet since, by my spiritual peerage, the new birth, I am 



MISCELLANEOUS MEDITATIONS. 255 

become precious in his sight, I shall be honourable — be 
set with princes, and made to inherit a throne of glory. 
Some nobles have been their sovereign's favourites, but 
none were ever their chief ornament, their crown : but I 
shall be (astonishing to tell !) a crown of glory to the 
Lord, and a royal diadem in the hand of my God. And 
no wonder I be so high in his esteem, who has given more 
than Egypt for my ransom, than Sbeba and Ethiopia, for 
me , more than men for me, and people for my life, even 
his beloved Son to death for me. 

7. The King of kings, consistently with his majesty, 
may visit me ; for the high and lofty One, who inha- 
bits eternity, and dwells in the high and holy place, also 
dwell; with the humble and contrite soul ; and, says the 
divine Redeemer, " If any man serve me, him will my 
Father honour ; and if a man love me, he will keep my 
word-;, and my Father will love him ; and we will come 
unto him, and make our abode with him." Nothing on 
earth bears a shadow of this honour ; though crowned 
heads should visit cottagers, beggers, the condescension 
disappears before this heavenly kindness. 

And, 8. The children of believing parents are federal- 
ly holy ; and though grace does not go by nature, yet in 
the sight of heaven and earth, the seed of the saints are 
esteemed. Even the envious Jews, who were enemies to 
the Gentiles, because the gospel was preached to them, 
yet, touching the election, were beloved for their Fa- 
thers' sakes. How pleasant when a person can say, * He 
is my Father's God, and I will exalt him." " I am thy 
servant, the son of thine handmaid." And even a king 
that was butchered, had burial bestowed on him by his 
very murderers, " because," said they, " he is the son 
of Jehoshaphat, who sought the Lord with all his heart." 

In these particulars, there i3 some similitude between 
a British peer and me, comparing earthly to heavenly 
things, though the advantage is all on my side ; but in 
what follows there is no comparison at all. 

1. What boundless generosity, and unmerited kindness, 
appear in my creation ! I can plead nothing on the pie- 
ty of my progenitors ; for my first father hath sinned, 
and so was an Amorite, and my mother an Hittite, and 
I myself a transgressor from the womb. Tliough pages, 
and mean-born persons, may have been raised from the 
dung-hill, and made ministers of state, yet what is that 



±55 SOLITUDE SWEETENED; OR, 

to my attainment ? For his mercy is great toward me, 
and he has delivered my soul from the lowest hell, and, 
in my spiritual peerage, exalted me to the highest hea- 
vens ; so henceforth through all generations, I shall be 
blessed. 

2. Some have been ennobled for their real services to 
their king and country ; but the King of heaven needs 
noth'ng at my hand, yea, before my spiritual promotion, 
I was an alien, an enemy, a rebel to his government and 
glory. Now, though a rebel has now and then been re- 
prieved and pardoned, yet never was a rebel, who had 
spent his whole past life in acts of rebellion against 
his sovereigu, taken immediately into favour, and en- 
nobled. O the depth of divine wisdom ! O the riches 
of grace! 

3. A nobleman, on his creation, assumes a new title ; 
and whatever his name be, he henceforth is called, and 
subscribes himself by his new title, and this is known 
through the whole kingdom ; So, on my spiritual ad- 
vancement, I am called by a new name, which the mouth 
of the Lord has named ; old things are passed away, and 
all things become new. But in this I excel all earthly 
peers, in obtaining a white stone, and a new name, which 
no man knows but the happy receiver. O ! then, to 
walk like one on whom the name of an incarnate God is 
called ; like one, though he cannot name the very day on 
which he was ennobled, yet knows, that although lie once 
lay among the pots, yei now he sits with Christ in hea- 
venly places ! 

4. A peer also takes to himself a coat of arms, and a 
suitable motto. Mine may be a cross and a crown, 
and the motto, " Holiness to the Lord." But here, 
again, I exceed all earthly peers, for their coats of arms 
are only lifeless figures painted on their carriages, en- 
graven on their plate, &c. but in my creation, I am ar- 
rayed in complete armour, as my peerage is a military 
order, and I am no sooner taken into favour, and at 
peace with the Trinity of heaven, than I commence 
war, inveterate and unremitting war, with the trinity of 
hell, sin, Satan, and the world ; therefore lam complete- 
ly armed, having on my head the helmet of salvation, the 
breast plate of righteousness, the shield of faith, my 
loins girt about with truth, my feet shod with ihe 
preparation of the gospel of peace, jand the sword of 



MISCELLANEOUS MEDITATIONS. 25? 

the Spirit, which is the word of God. David could not 
move nimbly in Saul's brazen helmet, and coat of mail ; 
but in mine I walk freely, I fight safely, and sleep softly ; 
nay, so far is it from being an incumbrance, that, if stript 
of my armour, I would be all inactivity and languor, as- 
saulted on every side, and foiled by every foe. But I 
observe that I have no defence for my back, for such a 
man as I must never flee ; and, besides this spiritual ar- 
mour inspires me with such a heavenly boldness, that I 
rush on enemies, and cry out, " I am more than conque- 
ror through him that loved me." 

5. When one is made a peer, he must be of an inde- 
pendent fortune to support his rank : But, before my 
creation, I was such a naked beggar, that J had not a rag 
to cover me ; but now Ian arrayed in broidered robes, 
robes of needle-work ; ail glorious without by his im- 
puted righteousness, ail glorious within by his imparted 
grace. Besides, to support my dignity, there is a royal 
pension settiedon me, and in such a manner, that I may 
spend like a prince, but cannot squander it away. I have 
a right to all the treasures of grace, to all the fullness of 
God. Now is the time of my minority, during which I 
differ nothing from a servant, though lord of all : But 
when the day of glory comes, I shall enter on the full 
possession of the riches and treasures of glory and bliss, 
above the conception of the human mind. And, in the 
mean tune, I shall have what is necessary to bring me 
home to the King's palace. Great men here may have 
diamond buttons, and buckles set with diamonds ; but 
the city of my King, where he and all his courtiers 
dwell, has foundations of precious stones, gates of pearls, 
and streets of gold. 

6. As mine is a military order, and all the powers of 
darkness are in arms against me, I have a noble guard 
appointed me ; not only thousands of angels strong, but 
God, Father, Son, and Holy Ghost, in all his divine 
perfeciions. How safe am I, then, though in the "and of en- 
emies, though fighting my way through a dark and howl- 
ing wilderness ! Yea, with such a guard, I might march 
through the midst of hell without haim, and bid defiance 
to all the fiends and furies of the bottomless pit ! This 
guard is bo' h around my house, and my person, so that no 
ill shall come near my dwelling, and I am always in safe- 



258 SOLITUDE SWEETENED ; OR, 

ty ; and, though invisible, is not less august, is not less 
secure 

Peerage among men respects only that kingdom to 
which the peers belong. A peer of Great-Britain is but 
a private person in every other country. He has no right 
to sit in state affairs among their nobles, or to vote 
among their senators ; yea, he may not be known by 
name in the court of Persia, or of the Great Mogul. 
But I am a peer of the universe. Go where I will, 
my peerage is in force, my pension is continued, and 
my privileges remain. — Though cast into prison, or ban- 
ished to some desolate isle, still I am clothed with my 
embroidered robe, appear in complete armour, and am 
attended by my royal guard. When the king of England 
creates a peer, he brings him to equal rank with the 
other peers (and sometimes their is a mighty opposition 
against it, as just now, that it is a ^tain to the digni- 
ty of peerage to confer it on such an unworthy person) 
but he never adopts them for sons. Then, sure am I, 
never was one more unworthy than I, and yet I am not 
only made a peer of heaven, but an heir of God, and 
a joint heir with Christ, beiug first adopted as a son ; for 
iif once children, then heirs. 

8. Sometimes the same king that has raised a person 
to the dignity of peerage, has been so incensed against 
him, that by his positive orders, a prosecution has been 
carried on again- 1 him, and he deprived both of honours 
and life. But in spiritual things it is not so ; " for the 
gifts and calling of God are without repentance." When 
I offend my heavenly Sovereign, he may be angry, re- 
prove, rebuke, correct me, but he will never take his 
kindness from me, never deprive me of life or honours ; 
and this divine security, instead of emboldening roe to 
rebel, will fill me with the noblest gratitude never to 
offend him. 

9. The King of Great Britain may raise a Baron to a 
Viscount, a Viscount to an Earl, an Earl to a Marquis, 
and a Marquis to a Duke ; but I look at length (and am 
not accused of ambition or madness) for a kingdom and a 
crown ! an everlasting kingdom, and a crown that fadeth 
not away ; a crown of life, a crown of glory ! There is 
no comparison then, between the peers of any realm, 
the princes of any empire, and me, who am made a 



MISCELLANEOUS MEDITATIONS. 259 

priest, a king, a^d that to God, and through eternity 
itself. 

10. Though peers have access into their king's pre- 
sence at sometimes, yet it would be improper if they 
had it at all times , it would degrade royalty itself, if 
they might intrude into their presence any hour of the 
day, any watch of the night, at their own pleasure. 
Then stand still and wonder, O my soul ! at the conde- 
scension of the high and lofty One, who inhabits eterni- 
ty. I may present myself in his presence at the stated 
seasons of public worship, the hours of private and se- 
cret prayer, the retired moments of meditation, and in 
every company, and on every occurrence, by ejaculation. 
Yea, what time soever I awake, I may be with God, and 
rise at midnight to hold communion with him. Now, 
though the strength of corruption, the weakness of grace, 
and the cares of this life, are distractions that daily drag 
me from the heavenly presence, yet the time is coming 
when I shall dwell with the King in his palace, behold his 
beauty, and have the most intimate communion with him 
through all evermore. 

1 1. In this, again, I surpass all the peers of Great Bri- 
tain ; tor, though their dignity is both to themselves 
and heirs-male, my peerage is personal, and cannot de- 
scend to another (but why should it ?) since this heaven- 
ly honour secures immortality tome.— What a struggle 
is made for this rank ; with what avidity do they grasp 
at this grandeur, though in a few years they must be 
stript of all, and laid in the silent grave! But could it 
confer immortality, or lengthen life to a thousand years, 
would not the great men turn the world upside down, and 
barter all they had to obtain it ? Here, then, are a bless- 
ed immortality, and boundless joys before you. No 
costly ceremonies, no expensive fees here; only kiss the 
King's hand on your promotion $ kiss the Son, and be 
ennobled lor ever ; kiss the Son before his wrath burn 
again t you for your disobedience, like the fiery oven. 

lfi. In this the spiritual peerage infinitely excels every 
peerage on the face of the earth ; for though my peerage 
can go to none of my relations, yet my parents, my 
brothers and sisters, wife and children, may all bB 
made peers and peeresses. Yea, several of my ancesr 
tors and dearest friends have already taken their seats 
in the upper house, not of a British senate, but of 



260 90LITUDE SWEETENED ', OR, 

an heavenly assembly : And this is the grandeur of which 
I glory ; this is the nobility of which I boast. No mat- 
ter though their names be not so much as known on the 
footstool, if they shine before the throne. And it is no 
arrogance to plead for the same privileges for our rela- 
tions, our friends, that the King eternal has bestowed on 
ourselves. 

Now, when one is created a peer, however mean he 
was before his advancement, he is expected to behave 
suitably to his high rank and station ; and many eyes will 
be on him, the eye of his sovereign, the eye of the peer- 
age, the eye of enemies, and the eye of the vulgar, from 
among whom he was taken. Just so, if the heavenly fa- 
vour has chosen me from the scum of JSodom, and the 
blackguards of Gomorrah, to such rank and dignity, my 
mind should be humble, but my walk should be holy. I 
must break off with my former connexions in sin, and 
forget even my father's house and mine own people. 
How circumspect in all things should I be, who have the 
eye of God, of saints, of sinners, and of Satan, on me ! 

Again, though a peer is not always at court, yet his be- 
haviour should always be courtly. He should act the 
nobleman in common things ; and so should I in all things 
act the Christian, and adorn the doctrine of God my 
Saviour, though not always actively engaged in the du- 
ties of religion. 

Moreover, a peer is to attend to his dignity in his com- 
pany. Though he is never to be deaf to the cries, the 
requests, complaints, and wants of his fellow-creatures, 
yet he is not to associate with the low and mean. What, 
appearance would it have for him to come from the royal 
presence, and sit down, and quaff and carouse with chair- 
men and porters ? still worse, to make bosom-friends of 
the king's enemies, and give and receive visits from out- 
lawed rebels. Thus, the carnal are too mean company 
for me ; but to associate with profane and open sinners, 
and to make bosom-friends of such as avow their rebel- 
lion against heaven, is not the spot of a child of God. 
The more we are admitted into the heavenly presence, 
the less will we give our presence to those that know not 
God. 

Again, a peer should not speak the vulgar style of the 
rabble, but the language of the Court, which should be 
the standard of language, $o nothing can look worse 



MI$C»LLANEOUS MEDITATIONS. 261 

than for a candidate for glory to speak profanely, ob- 
scenely, or in oaths and imprecations, or in excess of pas- 
sion, or insipid trifling, since his speech should always be 
with grace, seasoned with salt, to the use of edifying. 

Again, he should never be slovenly dressed, but ap- 
parelled according to his station. So I, on whom the di- 
vine Father has been pleased to put the best robe, should 
study to be holy in all manner ot life and conversation ; 
to keep clean garments, and clean hands, and to keep 
myself unspotted from the world. 

Yet, again, a peer should be of a noble turn of mind. 
He should not stoop to mean, though profitable employ- 
ment ; he should not trouble himself because some envy 
his high station, and others pay not that respect to him 
which is his due ; he should be liberal to the needy, and 
ready to forgive, injuries, and scorn to avenge himself, 
seeing the laws of his sovereign will take cognizance of 
every insult offered to him in due season. So I should be 
of an heavenly turn of mind, and scorn to be greatly 
concerned about earthly things, who have the treasures 
of eternity before me. How little should I regard the 
applause or dispraise of a passing world ? According to 
my ability, I should do good to all, especially to those 
that are of the household of faith ; but 1 should be frank 
in forgiving injuries, and repaying ill with good. Under 
the most injurious treatment, I may commit my mat- 
ters to him that will bring forth my righteousness as 
the noon-day. In a word, though reproach and pover- 
ty, sickness and death, rob me of all my present com- 
forts; yet so vast is the heavenly bliss, and so rich 
the treasures that are secured to me in heaven, that in 
\he very prospect I desire to lose my present pain, and, 
in the midst of every grief, to rejoice in hope of the glo- 
ry of God. 

Finally, a peer inspired with gratitude, will exert him- 
self constantly to advance the glory of his king, and the 
good of his country ; so, since exalted to thisheavenly 
honour, the glory of God, the good of his church, and the 
salvation of souls, will be my daily request, my heart's 
desire, my daily prayer, and, according to my station^ 
the struggle and endeavour of mv whole life* 



262 SOLITUDE SWEETENED; OR, 

MEDITATION CXLI. 

THE SINGULAR ADVANTAGES OF POVERTY. 

Dec. 30, 1782. 

X HE very title of this meditation may perhaps provoke, 
at k-ast surprise, many a pious soul. — ' What advantage 
can it be (may they say) to be reproached, despised, op- 
pressed, and in pinching straits, all which are concomi- 
tants on a state of poverty ?' But I beg their patience a 
little, before they conclude. 

" Labour not to be rich," is an inspired direction, but 
quite disregarded by saint and sinner, by professor and 
profane; for the unwearied labour of all is for indepen- 
dence, opulence, and grandeur ; and repeated disap- 
pointments never stop the pursuit, but only vary the 
plan, ami multiply the schemes to attain it. 

When heaven is pleased to -bless with abundance, my 
humiiity, gratitude, and holiness, ought to be conspicu- 
ous; but when he is pleased to appoint poverty to at- 
tend as invariably as the shadow does the body, then en- 
tircapprobation of the conduct of Providence is incum- 
bent on me. 

The case of the Jews under the Old -Testament dis- 
pensation will not apply to Christians under the New ; 
for as their servke was more carnal, so their rewards 
were more of a temporal nature, and both were typical 
of the more spiritual worship and rewards under the 
New ; yet directions, cautions, promises, and consola- 
tions, suited to the poor and needy, sparkle through all 
the Old-Testament writings, like stars in the firmament 
of heaven. 

Riches cannot give that fe'icily which is expected by 
all that are m the keen pursuit of them ; and persons in 
very n .operate cr.runistanves enjoy ail the comforts of 
Jife as wt \\ as the rich, and with a much better relish ; so 
that the ad vantages on, the side of riches are rather ima- 
ginary tteip real. 

We shall vmw some of the advantages of poverty, by 
glancing, iirs"-:, at the hurt that riches often bring to im» 
mortal son is. 

1. They make men confident in themselves; " We 
are lords, we will come no more unto thee." There are 
few that, like Job ; can say, * If I have made gold my 



MISCELLANEOUS MEDITATIONS. 263 

hope, or said to the most fine gold, Thou art my confi- 
dence : For it is very intura! to trust in uncertain riches ; 
therefore the apostie dehorts from it. The rich man is 
apt to sweil id his own opinion ; his word mnstgo far, his 
smile be esteemed a favour, and his \erv look a conde- 
scension ; yea, while the poor man's wisdom is despised, 
his wisdom is genuine and sterling. 

2. Pride is often attendant on riches. It is curious to 
observe how some men's spirits rise and fall with their 
fortune. Is lie in affluence — he is haughty, reserved, and 
overbearing : b he in indigence — he is poiite, and hum- 
ble, affable, and even ending Nothing i* more odious 
to God than pride, and " the proud he knoweth afar off;" 
and " them that walk in pride he is able to abase.' Attain, 

3. Dependence on self is another concomitant on rich- 
es. Here men sacrifice to tht-ir drag, and burn incense 
to their net. One depends on his own senilis in litera- 
ture, anotneron his fertile invention for some new tiling 
in mechanics ; one builds on his own industry in agricul- 
ture, another on his application to business in the mer- 
cantile line ; and another ble&ses his good fortune ; but 
in all these things God is neither seen uor acknowledg- 
ed ; and can any other rock be like our Rock, even the 
rich themselves being judges ? 

4. Earthty-mindedness is too often a fruit of riches ; 
and there is a deceit in riches that insensibly draws aside 
from communion with God. When Israel walked m a 
land that was not sown, he was holiness to the Lord ; but 
when Jeshurun waxed fat, he kicked. 

There is, I confess, a variety of cares attendant on 
poverty ; but the cares with which riches are encumber- 
ed, are of a more dangerous nature. The cares of the 
needy naturally point heavenward, and there is a voice 
in them, that implores the pi y, pleads the promise, and 
the protection of God ; but the cares of the rich 
are about their growing sums and worldly affairs ; inso- 
much that Solomon says, " Their abundance will not suf- 
fer them to sleep. 

5. Distractions, and a multiplicity of affairs, attend 
on riches, as the shadow follows the body. Generally 
speaking, the rich are strangers to retirement and soli- 
tude, to mental ease and tranquillity. Still eager to pos- 
sess greater and greater sums, they pursue their woiidly 
affairs with nnabating ardour. Perhaps, in the midst of 



264 SOLITUDE sweetened; OR, 

their career, they lose a round sum, and then resolve, if 
they had made up this loss, that then they will retire 
from business, and turn religious in their old age. But 
one event after another continues their chase of created 
good, postpones their designs, and gives their resolutions 
the lie ; so that they retire from business and life at 
once, and are no more. 

6. The rich have a very hard task to discharge their 
duty to all around them. They are but stewards over 
their own riches, and have no allowance to consume 
aught of it on their own iusts, or on their luxury. The 
naked have a claim on the fleece of their flock, the hun- 
gry to be fed from their table, and the stranger to be 
lodged under their roof. As much is committed to 
them, so not only men, but heaven will expect the more. 
They must give an account according to their talents ; 
and, beisife in high station, their example must have in- 
fluence on others around them ; therefore it is incum- 
bent on them, not only to behave well themselves, but io 
act weii to others, in a manner which cannot be expect- 
ed from the poor. 

7. The rich are exposed to snares and temptations, 
Tarious, and w r e!l suited to corrupt nature. Instead of 
naming them, I bid my readers cast an eye on the lives 
of the rich in general (though here and there some of 
this class are to be found, who serve their God in the 
abundance of all things) and they will see how riches pro- 
cure fuel to the fire of every corruption, and drown men in 
endless perdition. Stealing has generally been set to the 
account of poverty ; but the real poor, the truly needy, 
are not the thieves that infest the kingdom; and some, 
not only in easy, but in opulent circumstances, have been 
more iufamous for knavish practices, than the poorest 
beggar from door to door, while they have not the least 
pretext of necessity for their crime. In a word, it is 
grace, not riches, that can keep men honest from a right 
principle ; and stealing is rather to be placed to the ac- 
count of depravity than poverty. 

I shall now name some of the positive advantages of 
poverty, that the poor may rejoice, rather than despond. 

1. Conformity to Christ in his state of humiliation, 
who, though heir of all things, had not where to lay his 
head. Though we are not to refuse what Providence 
bestows on us, and like some of the orders of the churck 



MISCELLANEOUS MEDITATIONS. 265 

of Rome, make a profession of voluntary poverty, from 
a fond conceit that thus we shall be like to, and accepted 
of him ; yet we are not to murmur or complain, since 
we, who have forfeited all, are in no worse condition in 
this world, than the Former of all things was when in our 
world. Can we call no house ohr own, but must sleep in 
a borrowed bed, subsist on a homely, coarse, or scanty 
meal ? Have we small incomes, little cash, and no credit, 
and depend entirely on the charity of others ? Well, so 
was the Captain of our salvation who was made perfect 
through sufferings ; and, if we are rightly exercised, our 
graces shall grow more and more perfect under the vari- 
ous pressures of an afflicted lot. 

2. Poverty gives a claim on the compassion of God. 
None could ever go to a throne of grace, and say, I am 
rich and prosperous, therefore hear my request. In ieed, 
chief favourites, and great noblemen, have their re- 
quests granted in the courts of kings ; but the King eier- 
nal "looks to the man that is poor and ofacontrne 
spirit,*' and who can plead, " But I am poor and needy, 
make haste unto me, O God," And well may the poor 
plead With that God, who, by his prophet, has said, " I 
will leave in the midst of thee an afflicted and poor peo- 
ple, and they shall trust in the name of the Lord f and 
rays the apostle, u Has not God chosen the poor of (his 
world, rich in faith .?*■ O the vast odds between heaven 
and earth, between God and men ! Here M the brethren 
of the poor go far from him, he follows them with words, 
but they are wanting to him." Thus " the destruction 
of the poor is his poverty." But what a sweet relation 
commences between God and the poor ! He is their help, 
their shield, their kind provider ; so thar, both iu a tem- 
poral and spiritual sense, ' When the poor and needy 
seek wa'er, and there is none, and their tongue fai'eth for 
thirst, I the Lord will hear them ; I the God of Jacob 
will not forsake them/' He puts himself down as sure- 
ty in the poor man's bond, and declares, that " he that 
giveth to the poor, lendeth to the Loid ;" and as a good 
surety, he will not fail to repay him. Now, if this noble 
connexion, and divine relation, will not balance ail the 
perplexity, pain, and reproach, attendant on poverty, to 
the pious soul, what will do it ? In a word, at the gene- 
ral judgment in the great day, the final sentence to the 
\hrhteous and the wicked will be awarded, though not for, 
Z2 



256 SOLITUDE SWEETENED; OR, 

yet according to the kind or unkind usage of his poor, 
needy, and persecuted followers in the world. 

3. The poor have a daily dependence on God ; and if 
their provision were more, their dependence might be 
less. The rich man in the gospel, forgetting the hea- 
venly favour, builds for futurity on the plenty lie had 
amassed ; but his folly is corrected, by his soul being 
demanded of him in a moment. A servant does not 
expect that the provision of a week, a month, or a 
year, should be set in his sight at every meal : he de- 
pends on his master, is content with his food, and at- 
tends to his service : Just so, why should God's poor 
despond? It is enough if they are feci from hand to mouth ; 
when the hand of God is seen in their supply, their wants 
are relieved, and their faith feasted. He i» a master 
whose servants need have no anxious care for futurity. 
In feeding them from day to day, they have a daily com- 
munion with him in his providences, as well as in his or- 
dinances. The 102d psalm is called " a prayer for the 
afflicted f* so the fourth petition may be called a petition 
for the poor, and properly belongs to them ; for though 
we may seek spiritual blessings for all the ages of 
eternity, yet we are to seek temporal good things only 
from day to day. And as this petition directs us to be 
moderate in our requests for created good, so it informs 
us after what manner, generally speaking, God will pro- 
vide his people, that it will be only from day to day. 
Hence it becomes absolutely necessary for a saint in 
poverty, to depend on God at all limes, and to depend on 
Jiim alone. And, by this needy dependence, he puts 
honour on the power, on the compassion, on the promise, 
and on the providence of God : nor shall he ever be 
disappointed. 

4. They have a sweet submission to the will of God. 
Indeed it is grace, not poverty, that can produce this 
heavenly temper ; but when the poor see such a display 
of all the divine perfections in their daily supply, such 
condescension; such care of God concerning them, they 
approve of their lot, and submit, cheerfully submit, to 
the divine disposal. The poor not only have good cause 
to be submissive, but thankful, since to those who im- 
prove poverty aright, our Saviour has said, in his sermon 
on the mount, " Blessed are the poor in spirit f and, in 
another sermon on the plain, « Blessed are the poor" in 



MISCELLANEOUS MEDITATIONS. 2S7 

state; as appears by the contrast, as he says to those 
that take riches for their portion, " Wo to you that are 
rich, for ye have received your consoia ion." 

5. Humility is another attendant or fruit of pover- 
ty ; and indeed, a poor proud person is as great a contra- 
diction in nature, as to say a sick strong man, or a swift 
laire man. Pride is so hateful to God, so hurtful to the 
sous, hat poverty is a cheap cure for such a distemper. 
And humility is so lovely in the eyes of God, and por- 
trays such a beauty on the soul, that God condescend* to 
dwell there; while from the proud he not only stands afar 
off, but knows them afar off. Affluence and pro-penty 
are the soil where corruptions aie most luxuriant in their 
growth ; while poverty and affliction are the , oii where 
graces thrive best. It is so natural for the best men to 
forget themselves, when brought to riches and honour, 
that infinite wisdom, who knows best what is in us, sees 
a state of mediocrity, or even of indigence, most pro- 
per for the heirs of heaven. And the very word, " an 
heir of heaven !" is enough to balance all that can be 
perplexing, afflicting, or calamitous, in our lot below. 
When Israel walked after God, in a land that was not 
sown, then he was holiness to the Lord ; but, when 
Jeshurun waxed fat, he kicked, and grew forgetful of 
God that formed him. 

People in pinching circumstances may be apt to think 
it impossible for them to abuse a state of opulence, would 
heaven bestow it on them. So Hazaei, servant to Benha- 
dad, king of vSyria, stood astonished at the propheis pre- 
diction, that 011 his advancement to royal authority, he 
should become a monster of cruelty, and exclaims, " Is 
thy servant a dog, that he should do this ?V But no soon- 
er does the servant commence a sovereign, than the man 
becomes a dog. So, oft-times, no sooner does the poor 
become rich, than he becomes proud towards man, and 
impious towards God, to such a degree, that frequently 
the change is greater in his conversation than in his cir- 
cumstances. In this respect God deals with the greater 
part of his people, as a prudent parent does with his 
child ; give him no sharp weapons to play with, lest, in 
spite of the parent's admonitions, and the child's fair 
promises, he might wound himself with them. It is true, 
some eminent saints (I say but some) are both rich and 



2G3 SOLITUDE SWEETENED; OH, 

in high station; but then grace is given to them, suiting 
to that very station they, are in. And when I find myself 
in straitening circumstances, I may conclude, that this 
very state is absolutely necessary, either to suppress 
some sin that might otherwise sprout up, or to exercise 
gome grace that otiierwise might lie dormant, and thus is 
most conducive both to God's glory, and mine own good. 

6. Poverty cails to the exercise of certain graces, 
which Christians in opulence cannot so properly be actu- 
ally engaged in, though every saint has every grace in 
the habit. The rich cannot depend on God for their 
daily bread, m the same manner that the needy do. And 
when the poor, in their pinching straits, and repeated 
trials and disappointments, are enabled to let patience 
have her perfect work, to a full resignation to, and ap- 
probation of the disposal of providence in their lot, and 
have a sweet recumbency oh the faithfulness and kind- 
ness of a reconeiled God ; thereby he is glorified, and 
their souls enriched for a world to come. 

Again, the saints in poverty have a sweet display of a 
special providence towards them, and the small things, 
and petty sums tlrey receive, have a relish to them above 
the vast and yearly incomes of the rich ; because these 
come, as it were, from the immediate hand of God, are 
the answer of their prayers, and the friiit of their faith. 
As in an indigent state wants daily return, so faith is dai- 
ly necessary ; and the daily actings of faith on an all-suf- 
ficient God, of all Christian graces glorifies God most, 
putting honour on all His perfections, on his truth and 
faithfulness, his power and immutability, his wisdom and 
mercy ! — And the soul that in the highest degree glori- 
fies God in time, shall be glorified in an higher degree in 
heaven ; for the seeds now sown with weeping shall yield 
sheaves of comfort then, and the happy reapers shall re- 
joice for ever. Now, though the men of the world only 
connect one time with another, because they have no 
hope for eternity, yet the saints connect this and the 
eternal state ; therefore, it matters not how much we 
suffer here, if God m>jy thereby be more glorified on earth, 
and we more glorified in heaven. Ifj then, poverty, 
with the divine blessing, promotes this noble end, can 
any deny its singular advantages ? If the soul goes out 
towards God, has the world crucified to him, and is Cru- 
cified to the world ; if he esteems the heavenly bliss a 



MISCELLANEOUS BIEDITA.TION8. 269 

sufficient portion, looks not at the things that are seen, 
commits all 10 God, welcomes every cross that conies 
from God, approves of that lot which he appoints, and in 
every thing depends, relies, confides on God, for himself 
and his children to the latest posterity ; and if he has his 
little allowance (for he does not wish for much) insured 
in the bank of heaven (and after generations shall ob- 
serve it safe, while the great stuns amassed by worldly- 
minded men and misers, are often in a short time so en- 
tirely consumed, .hat their heirs have nothing:) Is he a 
loser by poverty? 

Finally, what though God lead me through a terrible 
wilderness, and feed me in the wilderness in a manner 
which aie rich know not, since it is to humble me, and 
prove me, and do me good at my latter end, even to do 
me good world without end? 

MEDITATION CXLII. 

A JOURNEY ALONG THE SEA-SHORE. 

Sept. 2, 1783. 

*• AT the commencement of my journey, I must take a 
passage-boat ; and how noble the contrivance, thus to be 
wafted from shore to shore ! Let me see divine wisdom 
shining in he ievicesof men. 

Here I find old and young, male and female, men of 
different stations and various employments ; and in the 
safety of the vessel we are all equally interested. This 
is a picture of human society ; for, in the felicity of a 
family every member should share, in the happiness of a 
nation every individual should rejoice, and in the peace 
of Jerusalem ail should triumph. 

The sea is a stormy element; the winds roar, the 
waves rage, and some of the passengers are both fearful 
and very sick, though others are cheerful and courage- 
ous. Thus is our voyage through human life ; tempests 
attack us, various afflictions rage around us, and inward 
grief and vexation make us sick at the very heart ; but 
some have a more pleasant passage through life, and 
others, by a steady faith in God, remain tranquil and se- 
rene. We meet oiher passage-boats, and with the same 
wind we pass [hem, and reach opposite shores ; so saints 
and sinners, whether adversity or prosperity fill their sails, 
steer for opposite shores. 



270 SOLITUDE SWEETENED ; OR, 

2. I find, in some parts on the shore, a scarcity of good 
fresh water ; and yet an ocean of water swells before 
them. So, some men, in the midst of all abundance, 
never taste of true joy, or solid consolation. — And the 
whole creation, to an immortal soul, will prove but like 
salt water to a thirsty man, never able to allay his drought, 
or ease his grief. 

But the inhabitants, having? other conveniences, put up 
with this; and, alas .! shall not. we often put up with 
greater losses for trifles ? How many sit still under erro- 
neous preachers, rather than foiego the least convertiency 
to hear an evangelical minister? 

3. Travelling along the coast, I come among some very 
sinking sawis, which makes my journey both painful and 
tedious ; but, when £ reach the sands that are often wash- 
ed with the sea, I wa^k with ease and delight. So it is 
safer and sweeter to walk in an afflicted lot, that is often 
washed with the briny wave of adversity, than in the 
wealth and ease of the worldling. 

4. I tiud cloth laid down within the seamark, to pre- 
pare for whitening, and left to be covered by the waves, 
and so secured, that when the sea retires, the owners find 
ali safe. Even so, afflictions and trials shall prepare the 
saints for glory ; and tnough, in their own eyes, and in the 
eyes of others, they may seem drowned in distress, and 
ciy out, *' All thy waves and thy billows are gone over 
roe," yet welldoer the heavenly owner know how to pre- 
serve, in tne midst of great waters, his own, and at last to 
deliver ou: of all trouble, and present them faultless be- 
fore his presence with exceeding joy. 

5. It is now ti Je of ebo, an 1, though the waves roll with 
fury, and threaten to recover what they have lost, still 
they retire, tiil all the shore is left dry ; so, O saint! so, 
O soul ! shall it be with thy corruptions ; they may rage, 
and threaten to return, out still they shall lose ground, 
tiil they shall never more be seen. Though corruptions 
should seem as strong as ever, yet the time of their con- 
tinuance is daily growing shorter ; and this may be com- 
fort to many a poor soul, that, though sin should rage 
never so fiercely, still it is but the last efforts, the despe- 
rate struggles of a deadly wounded enemy. — But the tide 
of flood calls to mind the melancholy case of sinners; for, 
though the waves seem often to recoil and relinquish 
what they had gained, still every succeeding billow ad- 



MISCELLANEOUS MEDITATIONS. 27 1 

vauces further than the former, till the briny surge pos- 
sesses all the shore; so, whatever checks of conscience, 
and partial reformations may take place still the wicked 
proceed from evil to worse, till the soul is drowned in sin, 
and lost in perdition, 

6. What abundant variety of all things does the sea 
produce ! The ground that lies along the coast is enrich- 
ed with sea-weeds, and is very fertile; our tables are 
supplied from the deeps ; and sometimes, when the crop 
has tailed, the ocean has poured in its plenty, and suppli- 
ed the poor. Such is the divine goodness. It is an ocean 
that supplies all our wants, and still overflows. From him 
come all oar comforts, from him our blessings flow ; and 
still they overflow. He gives grace, and he will give 
glory : He gives himself, and that is all in all, 

7. Fields enriched with every grain, and verdant pas- 
tures stored with flocks and herds, are not far off, but my 
hap is to* 1 walk along a barren shore, and to have the 
foaming billows my attendants; many a traveller has 
gone this way, and a new road is not to be made for my 
fancy and pleasure: So must the sons of men, so must I, 
walk in that very path Providence has appointed me, 
however rugged, however afflicting it may prove! It is 
the way, and no other, that will lead to our better coun- 
try, to our Fathers house. To be running every now 
and then in quest of a more pleasant way, will only add 
to my toil, and lengthen my journey ; jfisfl so, to fret un- 
der affliction, and to be discontented with our condition, 
may make us more miserable, and add edge to our an- 
guish, but can do us no good. It is comfort, though the 
road be rugged, that it leads me to the house of my friend ; 
so, if I arrive at last at my heavenly Father's house, who 
is a friend that sticketh closer than a brother, I ought to 
put up with every disaster by the way. 

8. I have walked a good way all aione, bivt I have had 
company for some mile-, but such company, that 1 wel- 
come my solitude again. Let this be a CiUition to be siow 
in choosing companions ; and how happy they who have 
agreeable, eodly companions, along the crooked road of 
life, who: e pious colloquies will brighten the day, shorten 
the way, and cheer ea^'h other to their journey's eod. 

9. Sands that were lately covered with the tide, by a 
stron-r wind are now blown in my face; a sudden change 
indeed! And how soon do people that nave been in deep 



272 SOLITUDE SWEETENED ; OR, 

affliction forget themselves, and turn frothy! Our natu- 
ral vanity and levity is so great, that none but the Search- 
er of hearts can know it. 

10. I find a .nan sitting in something like a centry box, 
and take him for a criminal ; but how surprised, on in- 
quiry, to find that he is a. kind of judge, and determines 
disputes on shore. More surprised shall thousands be at 
the great day, to see the saints, who have been held as 
criminals, and as such have been banished, beheaded, and 
burnt, sit judges on the world, and on angels. 

11. By nature and art, I find doves dwelling securely 
in the rocks ; the ocean foams before them, the tempests 
roar aronnd them, but they are safe at home ; and, on 
their nimble wings, fly where they will: So, safe are 
the saints who dwell in the Rock Christ, in the rock of 
ages ; and on the wing of faith they fly from all surroun- 
ding iUs, to the heavenly rest, the land of promise, and 
paradise of bliss. 

12. A fine shower falls from heaven, and falls on the 
salt sea with the same abundance that it does on the fruit- 
ful field, or pasture-ground. This seems a waste, for the 
sea cannot become a whit fresher by all the rain that it 
receives ; but who knows but a ship, too long on her 
voyage, and grown scarce of water, is catching on her 
sails the kindly shower, and preserving alive many per- 
sons ? To how many has the gospel been preached that 
have never believed the heavenly report? Among thorns, 
by the wayside, and on stony ground, has the good seed 
been sown, which came to nothing; bui heaven will be 
sovereign in his kindness to ail, and sinners inexcusable 
who perish in their unbelief. 

13. Innumerable creatures sport in the main, and a 
variety of water-fowl fly alone the shore. There is an 
element for every creature, and every creature ioves and 
lives ia its element. Then, am Ian expectant of heaven, 
and a candidate for glory, and yet wallow in earthly 
things? If bora from above, I shall find delight in spirit- 
ual things* and desire to be above. 

14. When come in the sight of, and not far distant 
from the house to which I go, a little revulet presents it- 
self, through which I must go, or be disappointed of the 
pleasure I promise myself on visiting my friends. I 
learn there is a bridge for foot passengers, bu» neither 
for horses nor carriages, built by some friendly band* 



MISCELLANEOUS MEDITATIONS. 2*3 

$ver the stream ; but many a traveller knows nothing 
of this bridge. And so must take the stream, whatever 
may ensue. This minds me of death, which stands be- 
tween me and my father's house, and presents itself at the 
end of my journey. However terrible it may appear, 
the prospect of communion with God may make me leap 
through all dangers. Christ, indeed, has built a bridge 
for his chosen to pass over ; but over this bridge we can 
carry neither honours nor riches, nor relations, but stript 
^f all, must walk alone, under the conduct of our heav- 
enly Guide. But, alas ; how few know of this bridge, 
how few find it, and how many perish in the stream ! 

15. At last I reach the dear house for which I under- 
took my journey, and find a hearty reception from all 
my kind and much esteemed friends. So at last shall all 
the saints, and so may we, arrive at the house of the liv- 
ing God, and he blessed with the society of saints and 
angels, and ravished with communion with God and the 
Lamb. When arrived at this state of everlasting rest, I 
shall forget the dangers of my journey, and the troubles 
of my lot; I shall be tilled with unspeakable joy in his 
presence, and feasted with the fatness of his house for 
ever. 

However happy here, a short time must finish my 
visit, and I must return the very ?ame way that I came ; 
but the bliss above is everlasting. I shall never quit 
the society of saints and angels, I shall never go out of 
his temple, S shall never rise from bis banquet, I shall 
never depart from his throne, never cease to behoiihis 
glory, nor be silent in his praise ; but my whole rotii, in 
every ravished power, shall be full of God, and go whol- 
ly out on God for ever. 

BITATXON CXLIII. 

BPdTISH STATE LOTTERY. 

March 8, 1785. 

1 SHALL not here attempt to discuss how tar state 

lotteries ate lawful, or not ; but so well does govern- 
ment suit the bait to t-:e ambition or avarice of men, by 
some capital pri~.es, that There is always? a world of ad- 
; and as among them there may -be some wcll- 
ns, I shall drop a few thoughts for their 






£74 SOLITUDE SWEETENED; OR, 

1. We should have a firm belief of a divine, over-re* 
ling Providence, and no dependence on blind chance. 
Therefore, such persons are reproved, who, to secure 
success, rather purchase a share in several tickets, that* 
one whole ticket j but the wheel of providence can turn 
up sixteen blanks as well as one. 

2. We should never adventure from a principle of av- 
arice ; for we cannot ask from heaven what we have no 
use for; and it is not safe to have any thing under the 
sun but from the kind hand of God ; so, when we adven- 
ture, we should have the call of providence by soinepress- 
ing circumstances we are in at the time. 

3. We should never buy deep, but such a share as wilt 
neither hurt our circumstances, nor ruffle our temper, 
though it turn out a blank. 

4. If we be rich, and will support government by pur- 
chasing in the lottery, if it turns out a prize, the greater 
part thereof should be laid out in pious and charitable 
uses. What good might thus be done to numbers of 
needy families, and unfortunate persons ! 

Our expectations should never be high. Often even a 
capital prize has done more ill than good to the receiver. 
The provision of kind providence is better for our child- 
ren than any sum ; and there is a blessing on that which 
is got with honest industry. 

6. If, after waiting sometime, and expecting a little 
sum to help us out of some pressing strait, we only get a 
bbnk, yet, let us still consider, that providence is neither 
exhausted or nonplussed ; and that though thi^, and that, 
and the other scheme fail, he never fails his people. 

I shall next give a caution or two. 

1. If a prize is drawn, (1.) Talk not of good luck, 
but acknowledge providence, for nothing comes by 
chance. (2.) Be rather humble than high-minded, 
more afaid of hurt to your soul, than assured of ad- 
vantage to your state. (3.) Infer not from your good 
success that you are the favourites of heaven, " for no 
man knoweth lore or hatred by all that is beforehim."' 
(4.) Implore the blessing of heaven to come along 
with it to you and yours. Without this how many have 
suffered very much by the sudden accumulation of 
wealth? They have been taken out of their proper 
sphere, turn giddy-beaded, and squander away what they 
possessed, till with shame and anguish of mind, they sink 
4* *&at giatio-1* from wksijce they arase. or lower, (5.J 



MISCELLANEOUS MEDITATIONS. 275 

Do not think much of what heaven thinks so little of, for 
often riches are bestowed on the basest of men, and are 
employed to the worst of purposes ; they can procine no 
quiet to a wounded conscience, cannot avail a person 
tossing on a death bed, a sinner trembling before the 
judgment-seat, or an immortal soul through eternity. 
(6.) Keep a memorandum of your resolutions, both as 
to the frame of your mind, and your bounty towards pi- 
ous and charitable uses, which often read over and never 
depart from. 

2. tf a blank or a trifle is drawn, (1 ) Acquiesce 
cheerfully. You may be in the wrong in attempting to 
be rich in such a manner. But, should conscience acquit 
you, still give God the honour of his sovereignty, who- 
does whatever he pleases, and gives no account of his 
•ways. Give him also the honour of his wisdom, who 
knows best what is best for you, and do not prescribe to 
Omnisciency himself. (2) Consider, that of en those 
children do best that have no lar^e sums from their pa- 
rents. Now, it is often more for our children than for 
ourselves that we seek riches ; yet, how often have the 
riches of the parent been a means to ruin the charac- 
ter, the morals, and the very constitution of their child- 
ren ! 

But now, to compare earthly with heavenly things 
— can we be so happy in the mere expectation of a prize, 
where we may be readily disappointed, and not exult in 
the heavenly treasures, which can never deceive us? Can 
we find such panics of joy in a prize of 20,000?. which we 
may spend to a farthing, and must leave behind us, and 
yet our hearts not beat with rapturous joy at the heaven- 
gift, at the pearl of great price, being eternally our 
own? If a little of this world place us in such easy cir- 
cumstances in life, how enriching the treasures of glory ! 
Let me accept only, and the bank of bliss will bestow, 
not the trifling sum of a few thousands, but durable riches 
and righteousness. There is no blank here so stab our 
expectation, and sadden our countenance : no, but a 
kingdom and a crown, endless bliss, and endless glory. 
The greatest sum now cannot prevent me from becoming 
a bankrupt ; but, instead of spending my celestial stores,, 
they cannot so much as be counted or told ; but a few 
figures will contain all the sums that were ever lost or 
gained in every state-lottery in every land. How poor 



276 SOLITUDE SWEETENED ; OR, 

the richest mortal ! how rich the meanest saint ! Earthly 
tilings only please an earthly appetite, but here the joys 
of paradise, the bliss of angels, and all the perfections of 
God, feast and ravish for ever. 

Had this lottery no blank, how numerous wonld the 
advanturers be! but the heavenly liberality has no blank, 
none shall be disappointed, but have prizes large as wish, 
and boundless as desire. 

Here, if a person gets a prize, or a share in a capital 
prize, it is the most that he can expect ; but those wha 
will accept of the heavenly bounty, shall have every enrich- 
ing prize (not for the short period of sixty, eighty, or an 
hundred years;) he shall have pardon of sin, peace with 
God, growth in grace, joy in believing ; in a word, hea- 
ven, and all the joys of paradise ; endless life, and all the 
glories of eternity ; and God and his infinite fulness, world 
without end. 

MEDITATION CXLIV. 

ON THE WORKS OF CREATION. 

Jan. 20, 1790. 

BEFORE I enter on this meditation, I premise a few 
things : I. The fear of the Lord is the beginning of wis- 
dom, the best, the noblest of all knowledge. 2. Many 
a pious soul has gone, and many may go to heaven, that 
knows but little of the theory of the starry firmament. 
3. The belief or disbelief of these things is merely in- 
different with respect to the concerns of salvation. 4. 
As our salvation depends nothing upon such a know- 
ledge, we can expect no account thereof in revelation. 
5. By way of analogy, however, comparing that part of 
creation which we know not with that part which we 
know, I have as firm a belief of these things, as of any 
thing else that comes not within scripture authority, ma- 
thematical demonstration, or historical narrative. 6. 
Great philosophers, surveying the works of creation, may 
have their heads full of shining knowledge, and yet at last 
arrive at the darkness of eternal night. 

Every thing is fall of God. How is our earth re- 
plenished, air and seas crowded with inhabitants ! Every 
blade is covered with life, and every liquid abounds with 
animalculae ; so that we have an endless fiekl for admira- 
tion, gratitude 5 and wonder, on bur terraqueous globe. 



MISCELLANEOUS MEDITATIONS. 277 

But why should we think our earth the on^y planet in 
our system that is peopled ? If we are not so near the 
ficit) as some of the other planets, we are attended by a 
moon, while some that are more distant still have four or 
five moons, and are of tremendous magnitude, compared 
to our globe. Why, then-, should one primary planet on- 
ly of seven, and it neither the least nor the largest, 
neither the nearest to the sun, nor the most distant from 
him, be inhabited, and all the rest desolate and empty ? 
Philosophy can give no reason, and revelation does give 
none. Now, to a mind that would admire the glory of 
the Creator, what a noble prospect is our system ! So 
many worlds of intelligent creatures, living on his pro- 
vidence, and paying him the tribute of praise ! the 
philosophers in every planet inferring, that the rest must 
be inhabited as w r ell as theirs, and with growing wonder 
adoring the supreme Creator of all ! 

Moreover, at immense distances on every hand, be- 
yond all the planets of our system, we see a great many 
tixed stars with our naked eye, and, by the help of tele- 
scopes, millions more ; and the better the glasses are, 
still more distant and starry firmaments, rich treasures of 
creating power, are brought into view, and astonish eve- 
ry beholder. How vast 4 he survey may still grow, as 
glasses may be further and further improved, I shall not 
dare to conjecture. — Let us, then, suppose their present 
number, as is by some supposed, to be seventy millions, 
and that every star is a sun, as big and as bright at least 
as our sun. As our sun, which is but a star to them, is 
the centre of a system, and affords light and heat to all 
the planets that roll round him ; so these globes, which 
are no more than stars to us, are suns to their own sys- 
tems. That never a planet in any of these systems has 
been seen, or can be seen, is no argument against their 
existence, since some of the planets in our own sys- 
tem have escaped every astronomer till of late ; and who 
can tell but that more worlds still, in some future period, 
may be found to belong to our system ? And, consider- 
ing that they are at such a vast distance, that a sun ap- 
pears but a star, how can planets, that shine with a re- 
flected light, be seen? — Now, if we suppose every sys- 
tem, like ours, to have seven primary planets, what an 
immensity of worlds this ! Four hundred and ninety 
trillions of worlds, all inhabited wit& rational creatures* 
Aa 2 



^78 SOLITUDE SWEETENED ; OH, 

And if, again, we suppose the inhabitants of every planet 
to be as numerous as in our earth, here calculation is 
baffled, ami conception fails ! If the kind's honour be 
in the multitude of ihe people, what honour must belong 
to the King of kings, who not only can claim tiie cattle 
on a thousand hiiis, but the inhabitants of millions of 
systems, and all the angels of light ? 

It is calculated, that seventy or eighty thousand die 
day by day iu our earth ; but let us suppose that only a 
thousand daily are translated from every world, yet thus 
the number that arrive at the world of spirits for one 
day, is four hundred and ninety thousand millions ! No 
arm but an omnipotent can support such legions, no eye 
but an omniscient can survey the whole. YV*ell may we, 
with astonishment, join Biidad,and cry, " Is there any 
nutnber of his armies ? and upon whom does not the 
light" of his glory " arise ?" 

In contemplating such a plurality of world;-, a pleasant 
prospect opens, that perhaps sin is oniy known in our 
earth, but that ail these continue in that state of inno- 
cence in which they were created. Often have we been 
difficulted to see the goodness of God over ail his works, 
while we behold such multitudes of human souls gomg 
down to the chambers of death ; and understand, that 
for ages the worshippers of the true God were confined 
to the nation of the Jews and a few proselytes ; and even 
in the more extensive spread of the gospel, to so few na- 
tions is the Christian name hitherto confined, tnatit may 
be said, The world lietn in .wickedness ! But how plea- 
sant to reflect, that while, in sovereignty, the sinners in 
our globe shall feel the wrath of a tremendous Jehovah, 
all these millions of inhabited worlds, retailing then primi- 
tive innocence, walk in the light of his countenance, and 
sing the praises of their adored Creator! Now, though 
our whoie system were both sinful and miserable, how 
small is it among so many ! But when sin is known only 
in one planet, and but apart of the inhabitants of liiat 
planet left under its fatal influence, we may infer, that all 
the sons of perdition are but like the small dust of the 
balance to the totality of happy beings ! 

Should it be objected, How do we know but that sin 
has made its way into many, or into all these worlds ? I 
answer, From the holiness and goodness of God, who 
wi.il never suffer sin to tajie place where it cannot be 



SlISCELLAXEOUS MEDITATIONS. £79 

counteracted. As God is the first cause and last end of 
all, so he cannot but make all things for himself, all 
things forhis own glory. Now, sin can never be for his 
glory (for, as it is sin, it strikes against his holiness, and 
as it plunges his creatures into eternity, it strikes against 
his goodness) except where, by permitting it, he can 
manifest the glory oC all his divine perfections, in con- 
demning sin, and saving the sinner by a Saviour. 

Should it be further objected, That sin entered among 
the angels, but those of them that sinned have no Saviour, 
I answer, 1. That but a certain number of them sinned - f 
and, 2. That their sin is connected with the sin of man j 
hence Christ is said to be " manifested to destroy the 
works of the devil." Now, as sin could be taken away 
hy nothing less in our world, than by the sacrifice of our 
incarnate God, so sin could be expiated by no other sa- 
crifice in any other world. But Christ cannot be per- 
sonally united to more than one nature, for union to a 
plurality of natures, souls and bodies, would be confu- 
sion in the person of the Son ; therefore he cannot be the 
Saviour of any more worlds than ours. So, if sin enter- 
ed there, they must all perish for ever, which is contrary 
to his goeduess ; hence we conclude, that they, like our 
first parents, were created in holiness, and confirmed in 
their innocence, like the angels that kept their first 
estate. — From this view of creation, we may infer, 

1. How great must the Creator be, in the hollow of 
whose hand so many millions of inhabited worlds do 
roil ! How prolific every hour of the six days creation ! 
"What multitudes of holy angels admiring these work? 
worthy of a God ! To fallen angels we cannot give a 
number, though it is probably very great, as we find a 
whole legion in one man ; but, in Rev. v. 11. we read of 
an hundred millions of angels rouud the throne ; and how 
many more they are, none can tell, as this is only a defi- 
nite for an indefinite number. 

2. Hence we may see the beautiful connexion that 
takes place through the whole creation. Ail these suns, 
though very remote from one aaother, shine to the near- 
est systems as stars ; thus each of them has a primary and 
secondary use. to shine as a sun to their own system, and 
as a star to the systems around them. 

Id it be in the sinners of our 
eftrlh to marshal themselves ia battle array, and. declare 



280 SOLITUDE SWEETENED; OR, 

war against all the inhabitants of all these worlds (sup- 
posing they could meet) since every individual would 
have to encounter millions and more ? But they are 
chargeable with more desperate madness still, who, by 
their sin, challenge to combat the Lord of hosts, the 
Lord of the armies of universal nature, and run on the 
thick bosses of his buckler, whose arm is omnipotent, 
whose blow is irresistible, and whose displeasure is death. 

4. Suppose but one million of these suns collected into 
one constellation of stars, one cluster of burning orbs, 
what a tremendous effulgence, what a deluge of light, 
and blaze of glory, would it give ! Unless at a very great 
distance, no human eye could behold it. Yet how would 
all this insufferable brightness disappear before the hea- 
venly glory ! When the judge shall at last descend, at- 
tended with millions of angels, I make no doubt but the 
glory of every angel would darken a sun ; what, then, 
must the light of the New Jerusalem be, which the glo- 
ry of God shall lighten, and whereof the Lamb shall be 
the light! 

5. How mean is it in a saint of God, in an expectant 
of glory, to have his temper ruffled, or his countenance 
saddened, by a few ill-natured and malicious neighbours! 
to forget the meekness of the gospel, by the ill-usage of 
sinners ! since in so short a time he is to join so sweet a 
society, where there shall not be one waiting for his halt- 
ing, nor a jarring opinion in all the millions of glory ! 

6- What must be the power that made, and the wisdom 
that governs all the^e worlds ! In what a blaze of glory 
must the Creator appear, who has kindled up so many 
millions of suns, and kept so many millions of planets 
regularly rolling around them, and even wandering 
comets, so that not one, through so many ages, has mis- 
taken its course! Kingdoms and churches, and families, 
may dwell secure under the sceptre of such a King, un- 
der the providence of such a God ; and every individual 
of the human race may commit his way to him, without 
an uneasy thought, an irksome murmur, or an anxious 
wish. 

7. When sinners on every side create its sorrow, let us 
reflect, that even from this earth at last the ransomed of 
the Lord shall be a great multitude, which no man can' 
number. What, then, must the heavenly assembly be, 
the people of so many millions of worlds, and ail the 



MISCELLANEOUS MEDITATIONS. 28 1 

liosts of holy angels, all in the presence of God and the 
jLamb, and all shouting his praises through an endless 
evermore! 

8. Creation is the admiration of men, of philosophers: 
but redemption is the wonder of angels, the nc plus ultra, 
the furthermost that God can go. Had he pleased, he 
could have created still more and more worlds ; but h\j 
could give nothing better, nothing more than his Son. 
In creation, his wisdom, his power, and his goodness are 
manifested ; but in redemption, his manifold wisdom, 
his mighty power, his spotless holiness, bis unbounded 
goodness, his inflexible justice, and his invariable truth, 
shine forth, and will shine, while the ransomed sing be- 
fore the throne. And here the astronomer and philoso- 
pher are reproved, that survey the whole creation, but 
stop short of God ; or are filled with wonder at the works 
of his hands, but never have their hearts filled with grati- 
tude at his love and grace in redemption. 

9. However God may shine in the works of creation, 
still he shines with uncommon, unrivalled, unparalleled 
lustre in the work of redemption ; for, to save one soul 
is more than to create all these worlds. He spake, aud 
it was done ; he commanded, and it stood fast : he said, 
liet it be, and light, and suns, and systems, replenished 
part of the mighty regions of space; but no hing less 
could ransom sinners, than his own eternal Son, united to 
human nature, and sustaining unutterable agonies, the 
acutest sense of divine wrath, and thus expiring on the 
accursed tree!— O astonishing price of our redemption I 
—Though all the millions of angels round t\n2 throne, and 
all the sinless inhabitants of these four hundred and ninety 
millions of worlds, had been sacrificed for the salvation 
of one soul, that soul, notwithstanding such a sacrilice, 
must have perished for ever ; for it is impossible that the 
blood of bulls and of goats could take away sin. And on 
a level stand all creatures here, from the highest angels, 
through every rank of intelligent beings, because all are 
creatures still. I see, then, that my Redeemer must be 
a divine person (and there is not greater and lesser, no 
semi-divine in deity) that he must be the supreme, the 
selr-existent Jehovah. And shall I cast away my soul for 
ever, a soul of sach value, for phantoms, for shadows, fat 
Co thing? 



282 SOLITUDE SWEETENED ; OR, 

10. How should an immortal soul rise superior to all 
the trifles of' creation, the pageantry or* high lite, and the 
splendours of royalty, and expand every power of the 
soul, every mental faculty, to the improving society of 
those holy multitudes that daily arrive at heaven, to the 
fellowship, of millions oi angels, and to eternal communion 
with Gud ! 

11. What must the wicked feel at last, when in the 
presence (for aught we know) of all these assembled 
worids, in the presence of men and angels, they shall be 
loaded with infamy, condemned to the abodes of horror 
and despair, and thus punished with everlasting de- 
struction from the presence of the Lord, and from the 
glory of his power, displayed in the grand work of re- 
demption, and in the creation of that vast multitude of 
worlds! Not only cut off from this dear society of holy 
angels, and happy innocents, from all these worlds, but 
banished the divine presence, and pursued with burning 
wrath for ever. 

12. What a noble prospect opens beyond death to eve- 
ry ,'saint, who by nature is a social creature ; for grace 
destroys not nature, but purifies and exalts it! In the ce- 
lestial levee, among immortal grandees, in the court 
of the King of kings, they shall enjoy the divine presence : 
Though now the presence of one sovereign is courted 
with avidity, yet to be admitted into a congress of all 
the kings and potentates of this world, would be but a 
lean honour, and unsubstantial glory (though no individ- 
ual ever attained to it, nor probably ever will) compared 
to that renown that attends admission into the general 
assembly and church of the first-born. As all these sys- 
tems were created at one and the same period in the be- 
ginning of time, so at one and the same period time may 
end to them all, and eternity begin. And then, how 
august the assembly! how delightful the song! and how 
vast their felicity, none can tell ! Again, though all these 
worlds can claim a covenanted God, yet the redeemed 
from among men can claim an incarnate God, and have 
notes in their hosannas which neither angels nor any oth- 
er can imitate. 

How the blessed will be employed in eternity, we can* 
not say ; but as God is every where present, so they will 
find heaven every where ; yet, where the God-man, God 
in our nature, shall dwell in the bright effulgence of his 



MISCELLANEOUS MEDITATIONS. 283 

glory, there shall the redeemed from among men assem- 
ble ; and wherever they go, or whatever they do, they 
shall enjoy God in a manner that will make them happy 
above conception or thought. 

I offer a few thoughts more, and leave them with the 
reader. 

1. The divine essence, filling immensity alike, where- 
ver he manifests his glory, and communicates his good- 
ness, there is heaven. Thus the angels, being blessed 
with uninterrupted vision and fruition of God, though 
employed on messages to our earth, are always in hea- 
ven, and yet earth is not heaven. 

2. It seems to be the general opinion of divines, that 
neither sun, moon, nor stars, nor our earth, shall be an- 
nihilated ; but the world at last shall be purified by fire, 
and appointed for some noble use by the supreme Dispo- 
ser of all things. 

3. If in this new earth righteousness (that is, the saints 
or righteous ones) shall dwell, who, like the angels that 
come from the realms of bliss, shall, though inhabiting 
the earth, dwell in the very heart of heaven ; so, after 
the general judgment, the inhabitants of all these worlds 
shail dwell in their distinct globes ; yet all these numerous 
worlds shall make but one heaven, one commonwealth of 
bliss, and be for ever blessed with the vision of God's glo- 
ry, with the communications of his goodness. 

4. Who can tell but that in eternity there may be 
some grand festivals, some august solemnities, when the 
inhabitants of all these worlds shall assemble to worship 
him in universal choius, who truly is the Lord of hosts, 
and to pay special honours to the man Christ, who, be- 
cause he humbled himself to the death, the death of the 
cross, has a name given him, that at the name of Jesus 
every knee should bow, and every tongue confess, 
through heaven and earth, and universal nature; even as 
in the church below, several congregations may meet at 
one sacramental solemnity. What a giorious sight will 
this be in the eyes of every adorer! and how will the re- 
deemed from among men rejoice to see their incarnate 
God exalted as head over all ! And what a field of wonder, 
what a flood of ecstasy, will pour into these innumerable 
millions, when the mystery of redemption is revealed to 
them, which things the angels, bendiug down from their 
heavenly orbs, desire to look into! Bat with what won* 



>?3£ SOLITUDE SWEETENED ; OR, 

der, astonishment, and holy indignation, will they lie. 
filled, when informed that there are some intelligent be- 
ings that once boldly impugned the Deity, and denied the 
divinity of the Son, the second person of the ever-adored 
and undivided Trinity! and that the miscreants should 
be not only of that world he condescended to save, but of 
that very society that did bear the Christian name ! 

5. Though they can never retire from the presence^ 
the enjoyment of God, yet they may retire from this 
congress of systems, this assembly of worlds, with an in- 
crease of knowledge, of love, and felicity, and improve 
for the next convocation which may be made by a solemn 
peal, rung by archangels, or the sound of a trumpet ; for if 
the sound of a trumpet can awaken the dead, it may well 
assemble the living. 

6. When the inhabitants of all these worlds assemble 
again around the heavenly standard, with what additional 
lustre will they shine to one another ! Even in heaven 
wisdom makes the face to shine ; and as their researches 
into God are unremitted, so their growth in knowledge 
will be constant. And though all are employed in study- 
ing God, yet some may have some sweet display of one 
divine attribute, others of another, which they may com- 
municate to each other, to their mutual joy and increase 
of knowledge. Just as ministers of the gospel now* 
though their search may be after ail truth, yet one may- 
have a bright discovery of one truth, and another of a dis- 
tinct truth, and so on, by which they may improve and 
edify one another. Thus, every time they assemble, it 
will be with additional degrees of knowledge, felicity, and 
glory. 

Moreover, the angels, these heavenly courtiers, that 
have explored the God-head for many thousand years, 
will communicate their knowledge to all the happy ado- 
rers ; for, in the world of jj pints, every intelligent being 
can freely converse with one another. But, above all, 
Jesus, who has been the prophet to his church in the mil- 
itant state, will continue to be her prophet in the tri- 
umphant state, and, as fa? as his divine wisdom sees fit* 
will unfold to them more and more the Mysteries of grace* 
the magazines of glory, the arcana of Deitv, the secret? 
of God. 

7. As all these worlds are but like the citie3 of one 
kingdom, the ct'ites of cm republic, the members of 



MISCELLANEOUS MEDITATIONS. 285 

family, and the servants of one God, may not the inhabit- 
ants, being nimble as the angels of light, visit one another? 
But, O how different from the visits below! A blaze of 
heaven will shine around them wherever they go, the, 
praise of God fill every mouth, and his glory shine in eve- 
ry countenance. — Thrice happy guests ! They will set out 
from world to world, swift as angels, cr quick as thought; 
and to hear, and speak, and learn still more and more of 
God, will be their constant employment, and soul refresh- 
ing theme. If the sweets of society and friendship be es- 
teemed among the sons of men, how shall the sweets of 
sacred friendship and sinless society be esteemed among 
the sons of God ! 

8. May not we suppose poor sinners, who are shut up 
in the gulf of hell, to be like state-prisoners, who hear 
their offended sovereign passing in triumph, attended by 
his loyal nobles, and happy favourites, but no ray of hope 
for them ; who, therefore, knaw their very chains in the 
anguish of despair, and, with redoubled bowlings, and se- 
verest remorse, bewail themselves banished forever from 
the glory of his power, that shines in such an assembly, 
that beams brightly in redeeming love ; and shall feel the 
superadded sense of divine displeasure teeming into every 
power and faculty of the soul for ever. Oh ! how must 
the torments of sinners, the anguish of damnation, be 
heightened, sharpened, and screwed up to the highest 
pitch, by this sad reflection, that their state is fixed, and 
their misery shall endure to ail eternity, in the fullest 
meaning of the word, in spite of all that witless votaries 
for hell have said to the contrary! 

9. Wherever the saints, the ransomed of the Lord, may 
dwell, it must be in heaven, and they shall be blessed 
with the presence of the man Christ ; for he is their 
Head, and they are his members. Angels, and all the 
happy worlds, are related to him as their Creator and 
supreme good, but the saints claim him as their Brother, 
their Husband, their Head ; and, by this relation, have 
an honour superior to any other created intelligence ; 
for " he took not on him the nature of angels, but the, 
seed of Abraham." 

10. Whatever delight and satisfaction all these intelli- 
gent beings, may find in searching into the wonders of 
creation, into that astonishing variety that may prevail 
among the inhabitants of the numerous systems (since. 

Bb 



£83 SOLITUDE SWEETENED * OR, 

even among the angels that are all immaterial beings 
we find thrones and dominions, principalities and powers,, 
angels and arch-angels, cherubim and saraphim ;) yet ev- 
ery happy adorer will join the psalmist of old," Whom 
have 1 in heaven but thee ? and there is none upon the 
earth," none in all the systems, none in any world, " that 
I desire besides thee." And though the students on di- 
vine subjects shall be innumerable, yet every divine per- 
fection, being infinite, shall afford them ample scope for 
their searches. For I am of opinion, that their knowledge 
shall be so acute and comprehensive, that the motions, 
laws, and universal connection that the systems have 
with one another, shall be familiar and easy to them. 
But with' what growing wonder, and holy delight, shall 
they admire that Power, that produced such numerous 
worlds from mere nothing, pure nonentity ! and called 
such mighty spirits as the angels into being with a word! 
And how will the most penetrating geniuses of angels, or 
of men, or other intelligent beings, find themselves lost 
in searching into his self-existence and essence ! His is 
so infinite, that it defies, and will for ever defy, their 
researches, and compared with him, all these millions of 
angels, and millions of worlds, with their inhabitants, are 
but as an atom to space, or a point to ubiquity ! In this 
infinite essence, the happy inquirers will find glories for 
ever new ! Moreover, how will they be completely ra- 
vished to think (1 hough no creature can understand how) 
that this great God, in three con-substantial, co-equal 
persons, must hare existed from a necessity of nature, 
from a necessary perfection, and must have existed with 
all the necessary attributes of infinity, omnipotence, om- 
niscience, an immutability, as well as holiness, justice, 
goodness and truth, from all evermore ! Likewi e, the 
works of Providence in every world, and respecting 
every individual, will be a noble theme to the heirs of 
felicity ; and, among these works, the salvation of sin- 
ners, by the incarnation, sufferings, and satisfaction of 
the Son of God, will be the wonder of all the glori- 
ous intelligences, as well as the song of the redeemed. 
Finally, the Lord shall rejoice in ail his works, and his 
glory shall continue for ever ; while to millions of mil- 
lions he communicates of his goodness through eternity f 
compared with whom, what a small handful shall under- 
lie bis burning indignation for ever ! But, O melancholy 



MISCELLANEOUS MEDITATIONS. 237 

'thought ! perhaps my dear acquaintance, my daily com- 
panions or my near relations, may be among the unhappy 
persons ! O that they may be made to flee from the wrath 
to come. 

To add no more, how dark are our views, and how ig- 
jiorant are we of the world to come ! But this may fill 
ms with solid joy, that it is wholly in his hand, who will 
make his people happy in and with himself for ever, 
whose presence is fulness of joy, and to be at whose 
right haud is pleasure evermore. 

MEDITATION CXLV. 

A PROSPECT OF DEATH. 

A DISPUTE has long subsisted between my mortal 
frame and death ; and though I have long maintained 
the struggle with a life subject to disease and pain, I 
must at last yield to the universal conquerer, and be led 
to the house appointed for all living. In a little, the king 
of terrors will ldvance toward me, harnished to slay, and 
I shall not always escape the keen destroyer. But here 
is the comfort of a Christian, that he may die, and yet 
no* be hurt of the second death : yea, he may enter un- 
dismayed the lists with him who is the terror of kings, 
as with a conquered foe, and with cheerfulness view the 
silent grave ; for though his dust rot, yet his hope shall 
flourish forever. O what an unspeakable privilege is an 
interest in the Son of God, whereby that which sets the 
secure world a trembling, fills the believers mouth with 
songs of triumph ! Happy would the wicked be, if freed 
from the fears of approaching death; but thi* advancing 
day, when he is dissolved, to be with Jesus, kindles joy 
in the believer's breast. 

Reluctant nature, indeed, may struggle in the last 
pangs, but disclosing glories shall scatter every gloom. 
My relatives may weep about me, but my soul shall be all 
harmony within. My body may tossand tumble on a death- 
bed, but my hope shall be fixed within the vail. Mourning 
and weeping may attend my decease, but my departed soul 
shall soar to everlasting song ; and, while my sad friends 
inter my lifeless clay, my immortality shall enter into 
the joy of my Lord. Such views as these refresh the 
expectant of glory •, and whatever clouds may darken 
his evening sky, yet his state is secure, and he shall never 
vralk alone, through the dark shadow, the solitary val- 



288 SOLITUDE sweetened; or, 

ley of death. The same divine Saviour, who has been a 
cloud and a shadow to him all the days of his life, will 
also he the shining of a flaming fire to him in the night 
of his death. Hence dissolution itself, like the cloud of 
old, when kindly interposed between flying Israel and 
pursuing Egypt, though it be terror and darkness to de- 
praved mortals, yet it is joy, light and transport to adopt- 
ed sons. 

If, on the approach of the decisive moments, fierce 
disease will allow my soul so much tranquillity as to think, 
with what delight will I bid the world adieu, how will 
my joys swell to see myself on the brink of an eternity 
of glory ! And, if 1 can use my tongue, how shall my 
dying breath speak of the excellencies of my divine Re- 
deemer, and commend religion to the sons of men ! How 
shall I expatiate on the bliss, the entrancing joys found 
in his presence, even below, when the soul dwells with 
great delight under his shadow, and eats his fruits, while 
paradise blooms around him ! How shall I also endeav- 
our to set forth a little of that triumphant state that is 
before the throne ! Then, taking my last, mine eternal 
farewell of all created things, I shall fix my soul on all 
the boundless bliss, and everlasting glory, that is in his 
presence, and, while he graciously begins to shed eternal 
noon about me, shall breathe my soul out among his 
beams, and rise in his irradiation to the very throne. 

MEDITATION CXLVI. 

A STATE AFTER DEATH. 

INDEED, the most part of men live as if there were 
no futurity, no hereafter; as if they should altogether 
drop out of being the moment they drop their mortal 
frame. But, notwithstanding the confined views of de- 
praved mortals, a noble prospect opens beyond death, 
the hope of the heaven -espoused breast. Surely,asthe 
prisoner, long detained in the dreary dungeon, when al- 
lowed to pass the envious door, to be possessed of liberty 
once more, looks with delight on unbounded fields of day, 
and, with a kind of greedy joy, glances the whoie sur- 
rounding skies ; so, when my soul, through the door of 
death, shall escape from this clay prison, in which I daily 
groan, and pass through the confines of time, I shall rise 
at once into eternity itself, look round on fields of light, 



MISCELLANEOUS MEDITATIONS* 2$& 

j&n floods of glory, and, with the overflowings of an holy 
joy, see felicity]! in its infinite plenitude, measure wita 
eternity above. 

What matter, then, though my dust mingle for awhile 
with the earth, and my memory perish among the eons 
of men, if mine immortal soul, all activity and life, be 
going out unweariedly in praising the Fountain of glo- 
ry, and well spring of salvation ? If my death be hap- 
py, mine eternity shall be blessed ; if his beams dispel 
the darkness of death, I shall walk in the light of ins 
countenance for ever. In that state of bliss, all my bliss 
shall be according to the state of the King. I shall live 
in his smile, and be ravished with his emanations ; I shall 
walk in his light, and be conformed to his likeness. E 
shall drink of his pleasures, put on his stiength, and 
partake of the divine nature ! O how every power of 
soul shall burn in his beams, brighten in his glory, and 
kindle in his love ! Then will this dying worm begin to 
live after the manner of angels ; then shall this luke- 
warm soul love in a degree a-kin to seraphim, and join in 
the raptures of the harpers before the throne. Here, in 
his sanctuary, have I seen some of his steps of majesty, 
but there shall I behold him in all his glory, and my soul 
shall have, through his own amazing condescension, such 
refined apprehensions, such a clear and lively knowledge 
of him, that I may be said to " see him face to face, and 
to know as I am known." There I shall walk in white 
in the presence of the undivided Trinity, and shall enjoy 
communion with Father, Son, and Holy Ghost, for ever. 
I shall admire all his dazzling glories, adore a.l his 
divine perfections, and be possessed of pleasures lai j:e 
as my wish, pure as the bliss of angels, immortal as n y 
own soul, and liberal as the bounty of the glorious 
Giver. Again, whatever glorious things and sacied 
bliss I am possessed of, this adds to its excellency, that 
it is eternal ; while my toils shall all dissolve in end* 
less rest, my griefs in everlasting joy, and my sorrows in 
eternal songs. 

Surely, when I see such a state before me, I am aston- 
ished that my state below, whatever it be, should trouble 
me, more than a bad day or dirty way should incommode 
# king going to his coronation ; and that happiness of 
which I am an expectant as much transcends ins, as his doec " 
Qrct *k' the meet wretched galley^ave. Then* at thai 



£90 SOLITUDE SWEETEKED; OR, 

day when the world shall say of me, He is no more, I shall 
begin to be what will crown my highest aim, and satisfy 
my whole desires, even an abiding inhabitant in the 
woitd above, where I shall enjoy God, the inconceivable 
good, in an inconceivable manner, through endless ages. 
Then, a few moments, and in this world I am no more ; 
and again* a few moments, and, if my hope deceive me 
not, I am then* for evermore. 

MEDITATION CXLVII. 

A GLANCE AT THE GLORIES ON THE OTHER SIDE 
CREATION. 

ALL at once I find myself in an unbounded flood of 
blis-, a spacious sea of glory ; lost in wonder amidst 
inehable divinities, and transported with the raptures of 
seraphic harmony. 

Tht first and reigning glory is, that Jehovah keeps his 
royal court in person here. His dwelling-place is en- 
riched with the richest profusion of his love, with the 
brightest usplays of his goodness; and, while all his 
saints rejoice m his excellent glory, what ardour glows in 
every suai, wiiat rapture swells in every song ! O the 
adorable displays of his perfection ! the manifestations 
of his goodness, the outlettings of his love ! and the in- 
tercourse that is between him and his hidden ones ! 
The fulness of tlie Father, treasured np in the Son, dis- 
pensed by the Spirit, is the crown-charter of the king- 
dom above, where the royal privilege of every inhabi- 
tant carries him to the utmost extent of communicable 
glory. 

What buildings are these ? They be the palaces of the 
great Kine, the mansions of our Immanuel, of which 
there are many in his Father's house ; and they are all 
magnificent founded in grace, and furnished with glory : 
" The beams of our house are cedar, and the rafters are 
fir." Aye shaJl never enter here, and nothing shall de- 
cay : Cl The King is held in the galleries." What a beau- 
tiful /uy is the Sew Jerusalem, the n other of us all ! of 
which the Lord God and the Lamb are the light t How 
glorious are its g;a*es, where pearls of essential beauty 
sparine! and all the attributes of God blaze divinely 
bright ! 

There trophies of eternal victory lie beneath Irnmanu- 
el's feet. He is our elder brother, our near kinsman, and 



MISCELLANEOUS MEDITATIONS. 291 

our husband. This is the relation from which our gran- 
deur springs, our being married into the high and honour- 
able family of heaven. What a blessing is it to be brethren 
to the Son of God, and hear him to us in that capacity 
declare his Father's name ! O the assimilating beams of 
glory that dart from his eyes, and shoot likeness with the 
ray! We see him, and are like him, we are like him and 
love him, and are eternally happy ! No wonder that 
the world was such a waste and howling wilderness, 
such a dry and thirsty desert such a land of heat and 
drought, compared to the heavenly Canaan, where the 
rivers of pleasures overflow their banks for ever. 

Why did we expect joys on earth? Our mortal frame 
could not have borne the transports of eternal day ; yea, 
here it is all we can to bear the brightness of his beams. 
Glove! O rapture! O ecstatic joys! O everlasting hea- 
ven ! The general assembly, now met on the holy Mount 
Zion, the joy of the whole heaven, is an assembly of gods, 
all sons of the Highest, and the Lord God of gods, the 
Lord God of gods dwells among them ! O ineffable glo- 
ry ! to dwell tor ever in the royal pavilion of heaven, 
in most intimate communion with the King eternal, 
immortal, and invisible! 

What rapturous notes are these I hear ? The song of 
Moses and the Lamb. My soul dissolves in praise, my 
spirit pours out in sweet hosannahs, all heaven is melody, 
angels accent the song. O the charming anthems of 
glory ! O the high strokes of the harpers round the 
throne ! The soug of the redeemed is the song of songs. 
We will sing to thee while we live, while we have our be- 
ing we wih bless thee. Weeping endured for a little, 
through the short night of time, but joy is come in the. 
morning of the resurrection ; and we have a song in this 
solemn assembly, and gladness, being come into the 
house of the Lord Our happiness shall utter hallelu- 
jahs, our glory sing thy praise, and uever be silent. Sing 
ye inhabitants of eternity, shout from the mountains of 
myrrh, and hills of frankincense, where ye rest, and are 
refreshed for ever. And shall these raving hosannahs 
never end, these songs of love never cease ? O life of 
angels ! O warbles of eternal noon ! for we rest not day 
nor night to sing of all thy glory. 

Say, was I ever sad ? What although ? since now my 
sackcloth is loosed, and I am girt with gladness. Here, 



39£ SOLITUDE SWEETENED ; OR, 

to the glory of the bounteous Giver, we have all thrasjs 
■common. Tnis God, this glory, this up: raking all, my 
fellow saints, without my loss, is yours, and, without any 
prejudice to you. is also wholly mine. Here we drink at 
life's immortalising stream, and with eternal joy draw 
water out of tiie wells of salvation. From the rivers of 
thy pleasures, O God ! thou wilt make us largely drink : 
44 Eat, O friends! drink, yea, drink abundantly, O be- 
loved ! tor m my presence there is fulness of joy, and at 
my right hand are p ensures for evermore." 

O thou that art as my brother, I have found thee : not 
within the promise, not in the ordinances, as in the days 
of my flesh, but without, in the most ample displays of 
thy eternal love, in the open fields of glory, and shall 
kiss thee, and not be despised. I have found thee, and 
shall hold thee, and not let thee go through all eternity. 

Here we receive out of his fulness, and grace for 
grace, and glory for glory. Our possession is worthy of 
our liberal Giver. We have a kingdom which cannot be 
moved, an inheritance undefined, and that fadeth not 
away ; a city that hath foundations, whose builder and 
maker is God. We have garments of glory, a crown of 
righteousness, a crown of life ; the tree of life to feed 
upon, the fountain of life to drink of, and the garden of 
God to walk in. We have life above the reach of death, 
health secured from sickness, and pleasure without pain. 
Our bodies are immortal, our souls immaculate, our sen- 
ses sanctified, our conceptions spiritualised, our facul- 
ties enlarged, and our whole soul replenished with divini- 
ty. Our past bliss is present with us in the sweet re- 
membrance, our present bliss entrances in the enjoyment, 
and our future bliss is present with us in the full assur- 
ance of our eternal felicity. Thus we are for ever bless- 
ed to the highest degree. We are above all fear, beyond 
anxiety and doubt, and fixed above all change. Our 
service is sincere, our adorations ardent, our knowledge 
profound and satisfying. Rapture rushes in at every 
part ; our eyes are ravished with seeing the King in his 
beauty, our ears with hearing the sougs of the inner tem- 
ple, our nose with the fragrance of the Rose of Sharon, the 
plant of renown ; our reetwitb standing in his holy place ; 
our hands with handling of the word of life ; and our mouth 
with the wine of our beloved, that goeth down sweetly, 
mim&g our saufc to sUout aloud^ and the lips of us wh# 



MISCELLANEOUS MEDITATIONS. 293 

were once silent in death, asleep in the grave, to sing, 
and never cease. Our fruition of his fulness, our vision 
of his perfections and glory, our interest in his offices and 
relations, our union to the incarnate Word, our com- 
munion with all the persons of the glorious God-head, 
and our participation with the divine nature, constitute 
our most exalted bliss, and are the heaven of heavens. 

These are the years of the right hand of the Most 
High. Here He, of whom Solomon in all his majesty 
was once a languid type, is crowned with all the bright- 
ness of his Mediatorial glory ; and this is the day of 
eternal espousals, the day of the gladness of his heart. 
The Father and the Bridegroom are come, and the Spi- 
rit and the Bride are come, and let every one that hear- 
eth come to the marriage-supper of the Lamb, for all 
things are now ready. The banquet is prepared, and the 
guests are bid ; the table is furnished, and the company 
set down ; and blessed are they that eat the bread of life 
in the kingdom of God. O the sweetness of the Lamb 
of God ! O the honied excellency of the true manna, 
that came down to earth to feed us there, and is taken 
np to heaven to feast us here. O the table discourse of 
glory ! O the melting language of mutual love ! we 
never knew what communion was till here. The ban- 
quet shall never be ended, the table never drawn, the 
guests shall never scatter, they shall go no more out, and 
come no more in. 

The Father hath loved the Son, and given all things in- 
to his hand ; the Son hath loved us, and given us all 
things richly to enjoy. The Father hath loved us as his 
own Son ! Love is love here indeed ! O the sacred fami- 
liarity that is in love ? O the kindness of ImmanueFs 
heart ! Father, I will that those whom thou hast brought 
hither, see all my glory which thou hast given me, for 
they love me, and delight in my glory. Lord, thou that 
knowest all things, knowest that we love thee, and that 
our happiness is in beholding thy glory. O what torrents 
of eternal love teem from the throne into our souls ! Now, 
we know that God is love, and in his love he rests towards 
us. And dost thou delight in the work of thine hands ? 
Art thou charmed with the love of thy creatures ? " Turn 
away your eyes, for they have overcome me !" Nay, 
Lord, we have fixed our eyes on thee, O thou that art 
fairer than the sons of men, than the angels of God ; and 



"S§4 SOLITUDE SWEETENED ; OR, 

there they shall be fixed, and feast for ever. Our eyes 
sh.iil dwell oo thee, and our hearts fly out at our eyes. 

Glory is a native of the better country. Glory has 
her habitation in our land. Darkness is debarred the 
regions of eternal day, and sorrow banished the realms of 
bliss. Our winter is over and gone, our spring is in per- 
petual verdure, our summer in eternal bloom ; our Sun 
is in his height, our day is at its noon, and there is no 
night here. Our love is in the flame, and our well-beloved 
is ours, and we are his; he teedeth among the lilies. 
The day is broke, and the shadows blown away, and we 
walk with him in white ; yea, we are changed from glory 
to giory by the Spirit of the Lord that dwells in us, and 
are called up into the mount of communion, from which 
we never shall come down ; and here we talk and speak 
face to face with him, as a man speaketh unto his friend; 
and our hearts burn within us, while he talks with us, and 
opens up to us the mystery of redemption, the wonders of 
his love. 

Here we search with serenity, satisfaction, and joy, in- 
to the secrets of eternity, into all the deep things of God. 
The nonplussing contingencies of our transitory life shine 
now with harmony, wisdom, and goodness through the. 
whole j and, though we were stumbled at our own afflic- 
tions, yet now we adore his conduct, and confess, that 
we could not wisely inquire concerning the matter be- 
low. Now religion triumphs, piety is vested in her hon- 
orary robes, and all tho>e that stood boldly up for the 
honour of the King, when trampled upon by his demented 
enenueF, ride on white horses in his glorious train, clothed 
in the garments of salvation, with a fair crown upon their 
head, and the royal proclamation made from the throne. 
Thus shall it be done through eternity to the men whom 
the King deiighteth to honour. 

Blessed are the men whom thou hast thus chosen, and 
made approach unto thee. Surely we are abundantly 
•atistied with thy goodness, which thou preparedst for us 
when we were poor, with the divine bounty of thy tem- 
ple. Thou hast crowned the year of thy grace, with 
thine eternity of glory. The hills of glory rejoice on 
every side, and the heavens shout and sing to thee, for 
thou hast made them glad. — Though our enemies rode 
over our heads in the days of trouble and turmoil, yet we 
&ad power over theinin the dawn of glory, in the morning 



MISCELLANEOUS MEDITATIONS. 29^ 

of the resurrection. Though we did pass through the 
fires of persecution, through the waters of adversity, yea, 
through the rapid stream of dissolution at la^t, yet thon 
hast brought us to a wealthy laud, so that we have a 
goodly heritage; and the lines are fallen to us in 
pleasant places, being led to the ?oodiy mount which thy 
right hand had purchased for us, O Immannel ! 

Here will I pay ray vows through all eternity, which I 
spake in the day of my trouble, in the land of my pil- 
grimage. O love ! never to be. forgot, which has brought 
me safely through so many winding labyrinths, and 
crooked paths, in sight of so many enemies, in spite of a 
tempting devil, in spite of the accusation of my sins, ihe 
rebellion of my lusts, the carnality of my affections, and 
the weakness of all my graces, to stand ar last for ages on 
an even place, and bless God in the congregation of sin- 
less adorers ! 

Here our vision is full and assimilating, our fruition 
satisfying and solacing, and our common on free and un- 
interrupted. O how rapturous to beam converse with 
the God of glory for eternity! We have found him in 
Bethel, in his own house, in his own heaven, and here we 
speak with him. Yea, we weep for joy, and pour out ac- 
clamations of ecstasy since he will never go away. We 
have power over the uncreated angel, and, in the strug- 
gles of seraphic love, we wrestle and prevail with him, 
that he shall never, never, never leave us. O the pleasure 
that is in his presence \ O the exuberant rivers of joy 
that flow at his right hand! How much better is his love 
than life, and the iiglu of his countenance than the posses- 
sion often thousand creations ' 

Honour only dwells here. O deluded mortals! to 
Strive so for empty names, and transitory epithets be- 
low ! For honour and majesty are before him, strength 
and beauty are in his sanctuary. Where are ail the shi- 
ning sons of honour now, all the men of fame ? Ah ! they 
are wrapt up in midnight darkness, while the righteous 
shine as the sun in the kingdom of their Father. Win 
what envious eye, and angry heart, did our haters, who 
accounted us the refuse and offscouring of all things, see 
us, in our princely robes, and royal apparel, mount our 
thrones by divine command, to judge impenitent men, 
and apostate angels ? How could we ever complain of 
being hated ofallmeufor thy sake? Why did we eves 



296 SOLITUDE SWEETENED, &C. 

think much of the most cruel mockings, of the calumnia- 
ting lip, or slandering tongue? Even then we were more 
than recompensed by the testimony of a good conscience, 
and tokens of peace from the eternal throne. But, Ol 
what a reward js this, that the ridicule of a few days 
should be repaid with ineffable renown in the sight of all 
the angels of God, through ail the days of eternity ! This 
is the true and triumphant stale of glory. O ! what is it 
to reign on high with the King of kings! to sit down with 
him- on his throne for all ages, and never be degraded 
from that divme dignity i 

O eternity! once, the comfort of our longing expecta- 
tions, now the transport of our enlarged souls ! For we are 
ever wuh the Lord, seeing his unclouded face, wearing 
his divme name, drinking at the streams of his pleasures, 
eating of his hidden manna, sitting beneath the tree of 
life, basking under the beams of the Sun of Righteousness, 
singing hallelujahs to him that loved us, that washed us in 
his blood, and brought us hither, sharing in his dominions, 
and dividing the spoil, for the lame share the prey with 
the almighty Conqueror. Here we dwell in God, and he 
in us; we know his love, are transformed into his glori- 
ous likeness, and made partakers of his divine nature. O 
state of complete happiness, and consummate bliss, only 
to be apprehended in the possession, known in the enjoy- 
ment, and understood in its eternal duration! Now the 
day has broken, the shadows fled away, and all is eternal 
noon ! Not a desire I had, but, larger than its dimensions, 
is fulfilled; nor a request, but, more than it contained, is 
granted ; and all my soul i« satisfied and replenished with 
the divine plenitude of thy superabundant goodness. 

Come, my Beloved, let us hold the most intimate com- 
munion ; here will I give thee my loves. Blessed I! 
What glories blaze ! what wonders rise ! what ardours 
glow within ! Ail is light and glory, all joy and exultation ! 
all is transport and praise, all astonishment and wonder ! 
all is vision and likeness, all fruition and satisfaction ! all 
is God ! God and the Lamb are all in all, to all the hea- 
venly nations, through ages all. — Amen. 



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